President White Library, CORNELL UNIVERSITY. \ Cornell University Library BV4254.2 .F22 Farewell sermons of some of the most emi olin 3 1924 029 358 789 The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924029358789 FAREWELL, SERMONS <*F SOME OF THERMOS 1 ? EMINENT OF THE iBUnconformtet JWintetotf, DELIVBKBD AT THE PERIOD OF THEIR EJECTMENT BY THE ACT OF UNIFORMITY IN THE YEAR 1662. TO WHICH IS PREFIXED A HISTORICAL ANP BIOGRAPHICAL PREFACE. ' Then Peter and the other apostles answered, and said, We ought to obey God rather than men." Acts v. 29. LONDON: PRINTED FOR^GALE AND FENN-ER, PATEBNOSTEB KOWr 1816. W„ flint, Printer, Old B*iley, tondoRk- HISTORICAL AND BIOGRAPHICAL PREFACE. The season of religious intolerance is, we trust, passing away. The increase of knowledge has been marked by the diminution of bigotry ; and the mighty convulsions which have for a series- of sanguinary years shook thefoundation of thrones, and led every man to examine by what principles his life was governed, and how far they were ca- pable of sustaining him in the prospect of future, perhaps of greater calamities — have resulted not only in universal peace, but in general improve- ment. Institutions have of late sprung up which have produced the effect of making christians of different persuasions better acquainted with each other, and the stiffness of jealousy has relaxed into the interchanges of mutual friendship, and conci- liation. One great lesson at least we may venture A 9 IV I'REFACE. to pronounce has been learned in Britain ; namely, that different denominations may and ought to maintain their respective peculiarities of sentiment without cherishing a persecuting hostility against each other ; and that no man is to be burnt as a heretic, because he aims to be a christian. This opinion indeed is held with some exceptions, for some fiery spirits are always to be found who ima- gine that their ecclesiastical pretensions can only be sustained by violence,and proved by the sword ; but we speak of the general feeling. The wise and good attached to the hierarchy are disposed to censure those parts of their own public creed which display the essence' of persecution, and shrink with pious abhorrence from antichristian anathemas. How far they are justified in still adhering to a system so manifestly corrupt in all its principal parts, must be left to the determination of their own consciences. The satisfaction we feel, however, in the pre- sent anti-persecuting state of society, should not preventour sympathizing recollections ofages past,' nor render us the less disposed to do honor to those who suffered for righteousness' sake. The light they beamed amidst surrounding darkness cannot be too gratefully acknowledged, nor can their holy firmness in maintaining truth, by which they obtained the charter of our religious PREFACE. V liberties, be too.closely imitated. Although we do not expect another Bartholomew-day, or fresh edicts of proscription and banishment, let us remember the days of our forefathers, and study their principles. Most of the sermons contained in this collec- tion were delivered on the twenty-fourth of August, in the year 1662. On that day the act requiring a perfect conformity to the book of Common Prayer, and to the rites and ceremonies of the church took place : the effect of which enactment was the silencing of nearly two thou- sand Jiva hundred ministers, the death of three thousand nonconformists, and the ruin of sixty thousand families. Such was the result of the restoration of. Charles the Second of infamous memory. To ascertain the spirit which actuated the ejected ministers, it is sufficient to refer to the following selection of their farewell sermons, which were delivered at the very moment they were agonizing under the fslngs of persecution, but which discover nothing but a combination of christian graces. Bishop Burnet admits that " many of them were distinguished by their abi- lities and their zeal ;" and the celebrated Locke has remarked, " Bartholomew-day was fatal to 1 our church and religion,' b^ throwing" out a'' very VI PREFACE. great number of worthy, learned, pious and ortho- dox divines." Brief notices of those amongst them whose last discourses are preserved in this volume, will not be unacceptable to the pious reader. Edmund Calamy, B. D.of Pembroke Hall, Cambridge, was born in February, 1600, and admitted to the university at the age of fifteen. He was well read in the different controversies ; but especially in the holy scriptures, which he studied daily. He first held the living of St. Mary's, Swafl'ham, Norfolk, where he was very useful, then resided ten years at Bury St. Edmunds, Suffolk, then at Rochford in Essex, and finally removed to Aldermanbury in 1639. In 1659, he united with those who encouraged General Monk to restore the king, preached before parlia- ment on the day previous to their voting his re- turn, and was appointed with the other divines, who were sent over to him to Holland. After the restoration, he was made one of the chaplains in ordinary, and was often with his majesty. He refused a bishopric,- because he could not have it on the terms of the king's declaration. Mr. Calamy united with others of his brethren' in presenting a petition for indulgence, and on that occasion made a speech intimating their PREFACE. Til fidelity to the king, but their deep sense of the treatment they had received. Soon afterwards he was imprisoned for an occasional sermon, which was alleged, but without evidence, to be seditious. The circumstance was a singular one : Mr. Calamy going to the church of Aldermanhury, with an intention to be a hearer only, the person expected to preach happened to fail. To prevent a disappointment, and through the importunity of the people present, he went up and preached on the subject of Eli's concern for the ark of God. For this he was committed to Newgate by a war- rant from the Lord Mayor, as having violated the act of uniformity ; but his majesty being informed of the numerous visitors who rushed to see him, and the great dissatisfaction this proceeding had excited, gave express orders soon afterwards for his release. Mr. Calamy's death was occasioned by his extreme grief at the fire of London. .Thomas Manton, D. D. of Wadham CoU lege, Oxford, was born in 1620, at Lawrence- Lydiard, Somersetshire. He was ordained at the, age of twenty by Bishop Hall. His first settle- ment was at Stoke-Newington, about the year 1643, where he continued seven years, till he was presented with a living in Covent Garden, 'J't was far from courting the favor of government ; but the Protector made him one of his chaplains, and he belonged to the committee for trying ministers. V1H PREFACE. He was one of the '-commissioners to Charles llZ at Breda, and instrumental in bis restbration. He afterwards was imprisoned for his nonconformity. Dr. William Harris relates the following anecdote, in his memoirs. " Being to preach before the Lord Mayor, the court of Aldermen, &c. at St. Paul's, the Doctor chose a subject in which he had an opportunity of displaying bis judgment and learning.' He was heard with admiration and ap- plause by the more intelligent part of the audience ; but as he was returning from dinner with the Lord Mayor in the evening, a poor man following him, pulled him by the sleeve of his gown, and asked; him if he were the gentleman that preached before the Lord Mayor. He replied, he was, "Sir,", says he, " I came with hopes of getting some goody; to my soul, but I was greatly disappointed, for I could not understand a great deal '.of what you said; you were quite above me." The Doctor re- plied with tears, " Friend, if I did not giveyo/^a sermon, you have given me one, and bythe grace of God, I will never play the fool to preach before my Lord Mayor in such a manner again." Dr. Manton took great pains with his sermons, so as sometimes to transcribe them more than once, and if one he had composed did not please him, he would sit up all Saturday night to make ano- ther. If a good thought came into his mind in the night, he would light his candle and sometimes write for an hour. He died Oct. 18th, 1677. PREFACE. 5x Joseph "Caryl, A. M. of Exeter College, Oxford, was born in London in 1602. He was preacher to the Honorable Society of Lincoln's Inn. In 1655, he was appointed one of the triers for ministers. He was sent by parliament to attend the king at Holmby-house, and was one of the commissioners in the treaty of the Isle of Wight. After his ejectment he raised a church near London-bridge, which at his death, Feb. 7th, 1673, consisted of one hundred and thirty-six communicants. Thomas Case, A. M. of Christ-church, Ox- ford, was the son of Mr. Geo. Case, minister of Bockley, in Kent. He was the first that set up the morning- exercise, which proved a very useful lecture, for. many years. In 1660, he was one of the ministers deputed to wait on the king at the Hague, and in 1661, one of the commissioners at the Savoy. He died May 30, 1682. William Jenkyn, A. M. of St. John's Col- lege, Cambridge, was born at Sudbury, 1612. Not satisfied to jdesist from the ministry, which, he exercised in London, he preached after the act of u^formity in private, and upon the Ox- ford-act retired to his own house,, at Langley, in Hertfordshire. Upon the indulgence in 1671, he returned to London, where he raised a nume- X TREFACE. rous congregation in Jewin-street.He continued in his work till 1682, when the storm of persecution raged afresh ; but he continued to preach when- ever he could do it with sufficient secresy in vari- ous places. He was taken by a soldier on Sept. 2d, 1684, while spending a day in prayer with some eminent ministers who escaped, aad was commit- ted to Newgate, where he died Jan. 19th, 1685. A nobleman having heard of it, said to the king, " May it please your majesty Jenkyn has got his liberty." — " Aye !"he replied eagerly ; " who gave it him }" The nobleman replied, " a greater than your majesty, the King of kings," with which the king seemed much struck. Richard Baxter was born Nov. 12th, 1615, and was pious from early childhood. He first preached at Dudley, then at Bridgenorth, after- wards at Kidderminster. " When he first came thither," says the Nonconformist's Memorial^ " there might perhaps be a family in a street that worshipped God ; but when he came away, there was not above a family on the side of a street, that did not do it. He had six hundred communicants ; and there were but few families in the whole town, but what submitted to his private Catechis- ing, and personal conference.." PBEFACE. Xl During the war he retired two years to Coven- try, where he preached to the garrison and inha- bitants. After the battle of Naseby, he became chaplain in Col. Whalley's regiment, but was se- parated from them on the very day in Feb. 1647, when they commenced their, conspiracy against the parliament, and just before the battle of Triploe Heath. He once made a speech before Cromwell, in which he had the fortitude to say, " that the honest people of the land thought their ancient monarchy to be a blessing, and desired to know how and to whom they had forfeited it." When the king was restored he was made one of the chaplains in ordinary. He assisted at the conference at the Savoy, and drew up a reformed Liturgy. He was offered the bishopric of Here- ford, but refused it. In 1665, he went during the plague into Buckinghamshire, when it was over, and returned to Acton, where he remained while the act against conventicles continued in force. Then he preached publicly, but was ap- prehended and committed to prison for six months. After the indulgence of 1672 he returned into the city. He was again apprehended, but preaehed in various plages in London. In 1682, he was seized in his house — but through the interference of Dr. Cox, a physician, released, though his goods and even his bed were distrained upon. In &jl PREFACE. 1684, he Was seized again when scarcely able to stand." In the reign of James II. he was com- mitted prisoner to the King's Bench for some pas- sages in his paraphrase on the New Testament reflecting on the prelates of the church. He met with much insult on his trial. He lay in prison two years, but at length was pardoned. He lived to witness the glorious revolution by King William; and died Dec. Sth, 1691. During his last illness, his usual reply to any question respecting his health was, "almost well" — and sometimes " better than I deserve to be, but not so well as I hope to be." Thomas Jacomb, D. D. of Magdalen Hall, Oxford, was born at Melton Mowbray, Leicester- shire. He came to London in l6i7, and was received into the family of the Countess Dowager of Exeter as her chaplain, by whom he with other nonconformist ministers was supported after his ejectment. He possessed ari amiable disposition, was of moderate principles, and eminently pious. His sermons were clear and solid. March 27th, 1687, he died in peace at the house of his patro- ness. William Bates, D. D. was the son of a physician, and born in November, 1625. At the PREFACE.. XIH return of Charles II. he might have bean a dean, and afterwards been preferred to any bishopric in the kingdom upon condition of deserting his principles. He was an elegant .preacher. Mr. Howe says of him, " I never knew any one more frequent or affectionate in the admiration of di- vine grace, upon all occasions, than he was, as none had a deeper sense of the impotence and de- pravity of human nature.. Into what transports of admiration of the love of God, have I seen him break forth, when some things not immediately relating to practical godliness, had taken up great part of our time. How easy a step did he make it from earth to, heaven ! With what high flights of thought and affection was he wont to speak of the heavenly state ! Even like a man much more akin to the other world than this. Let those who other visited, him say, whether he did not usually send them, away with somewhat that tended to better their spirits and quicken them in their way heavenwards." He died July 14th> 1699. In the latter part of his life, he exercised his ministry at Hackney with great success. Thomas Watso^, A. M. of Emanuel College, Cambridge, was a man of learning and a popular preacher. He had an eminent gift in prayer, and died suddenly in his closet in that engagement. XW PREFACE. Thomas Lye, A. M. of Wadham College, Oxford, was remarkable for his excellent method of catechising and instructing children. He died June 7th, 1684. Matthew Mead was appointed by Oliver Cromwell, to the care of the New Chapel, Shad- well, Jan. 22d, 1658, whence he was ejected for nonconformity in 1662. In the year 1674, the large meeting-house in Stepney was erected for him, the four pillars of which were pre-* sented to him by the states of Holland. He was the father of Richard Mead, the eminent physician. Matthew Newcomen, A. M. of St. John's College, Cambridge, was a member of the West- minster assembly, and one of the commissioners at the Savoy. He was fixed at Dedham till ejected in 1662, when he was invited to a church at Leyden which he accepted. He died of an epidemical fever in 1668 or 1669. Dr. Collrnges says, " that he had had thirty years acquaintance with him, and never knew any that excelled him, as a minister in the pulpit, a disputant in the schools, or as a desirable companion." Thomas Brooks Was a very affecting and PREFACE. XV useful preacher. He was for some time at St. Thomas Apostle, and about the year 1657, was chosen by the parishioners of St. Mary Magdalene. There he gathered a church of the congregational order. He died Sept. 27th, 1680. John Collins was the son of a deacon of the church at Cambridge in New-England. When the act of uniformity took place, he was chaplain to General Monk, and afterwards became pastor of a church in London, where he was an eminent preacher. His death took place in 1687- John Galpine was for some time a student in Exeter College, Oxford, during the reign of Cromwell, and afterwards at New-Inn. After the liberty by act of parliament he settled at Totness, where he died in Sept. 1698. Lazarus Seaman, D. D. of Emanuel College, Cambridge, was born at Leicester, of mean extrac- tion. He was soon obliged to leave college and seek subsistence by keeping a school. But he became master of Peter-house and vice-chancellor in 1633. In 1642, be was presented by Bishop Laud to Bread-street parish by order of parliament. He was a great divine and a very learned man. XVI PREFACE. He was one of the commissioners sent to Charles I. to the Isle of Wight. In Sept. 1675, he died. George Evanke appears from his Farewell Sermon to have been a man of ability.; i All the account we have of hhn is comprised in the title of that discourse, where he is stated to have been chaplain to Sir George Norwood, at Cleve- land. CONTENTS. SERMON by Mr. CALAMY - - - - - page I Dr. MANTON 13 Mr. CARYL 29 Mr. CASE 43 Mr. JENKIN < - - 61 Mr. BAXTER - 103 Dr. JACOMB 134 Dr. BATES 156 Mr. Watson - - - - - - 182 Mr. LYE 223 Mr. MEDE 253 Mr. NEWCOMEN - - - - - 272 Mr. BROOKES 294 Mr. COLLINS - - - - - - - 309 Mr. CALAMY 332 Mr. GASPINE 348 Dr. SEAMAN 397 Mr. EVANKE ,...-.. 412 SERMONS. MR. CALAMY'S SERMON. Preached August 17, 1662. 2 SAM. XXIV. 14. And David said unto Gad, I am in a great strati; let us fall now into the hand of the Lord, (for his mer- cies are great) and let me not fall into the hand of man. TN wHjch words we have three parts 1 : I. David's great perplexity and distress, " I am in a great strait." II. David's resolution. 1. Affirmative, "Let us fall into the hand of the Lord." 2. Negative, "Let me not fall into the hand of man." III. We have the reasons of David's choice, "for the mercies of God are great." The mercies of wieked men are cruel ;" therefore let me not fall into the hand of men :" but the mercies of God are many, and great ; therefore " let us now fall into the hand of God." : . 1. For the first, that is, David's great distress, wherein we must speak — 1. To the distress itself: Then 2. To the person thus perplexed : "Path fir a great strait;" David a gfeat mart, David a godly man. 2 MR. calamy's sermon, I. In the perplexity itself we shall consider, 1. The reality of this perplexity. 2. The greatness of it, 1. For the reality of it. After Davrd had sinned in numbering the people, God sends the prophet Gad to him, and puts three things to has. choice, as you may read in verse 12. God was determined to make David smart for numbering the people, but leaves it to David's liberty, whether he would have seven years famine, or three months to flee before his enemies, or three days pesti- lence. This was a posing question, and David had cause to be in a great strait, for these objects are not amiable in their own nature, they are objects to be avoid- ed and declined ; in the first view of them they seem to be equally miserable, therefore David had cause to say he was in a strait. 2. This perplexity was not only real, but exceeding great j " I am in a gseat strait ;" and there were two things made this so great. 1. The greatness of the punishments proposed, fa- mine, sword, and plague ; these are the three besoms with which God sweeps mankind from off the earth r these are God*s thiee iron whips, by which he cbastiseth sinful man; these are the three arrows shot out of the quiver of God's wrath, for the, punishment of man; they are, as one. calleth them, tonsures humani generis^. Iri Rev. vi. you- shall read of four horses, when tlie four first seals were opened, a white hoise, a red horse, a black horse, and a pale horse.. After Christ had ridden on the white horse, propagating the gospel, then follo-w^.the red horse, a type of war; tUen the black horse, an hiero- glyphic of famine ; then the pale horse, the .emblem of , pestilence. $i&w God was resolved to ride on one of these horses, and David must chuse upon \vhj,ch God should ride: this is a great strait. Let me present David's lifting up his .eyes to Heaven, and speaking to God thus, " Omy God* what is this message thou hast sent me? Ahou cferest me three things ; I am in a strait^-I know MH.CALAMYS SERM05. $ which to refuse, but which, to chusel know not. Shall the land of Canaan, a land flowing with milk and honey, shall this land endure seven years' famine, and be turned into a wildernessj and dispeopled ? and shall I whose hands thou hast taught to fight, and whose fingers to war, shall I that have subdued all mine enemies, shall I in my old age, and all my captains, fly three months before our enemies, and be driyen to caves and rocks to hide ourselves? O thou my God, who art my refuge, shall I and my people be a prey to the pestilence, that walketh in darkness and destruction, that walketh at noon-day ? O my God, I know not what to do, I am in a great strait." 2. The second reason why this strait was so great, was, because of the guilt of sin that lay on David's spi- rit ; for David knew that this severe message was the fruit of the sin he committed in numbering the people. But you will say, Why was it a sin in David to number the people ? Moses had often numbered the people, three times, and it was not counted sin. Josepbus answereth, the sin of David was, because he did not require the half shekel, which he was to have had from all that were numbered. Exod. xxx. 12, 13. Others say he sinned in numbering all ages, whereas he was to number but from twenty years : but these are conjectural reasons. I conceive the sin of David was, because be did it without a lawful call, and for an un- lawful end: Sine causa tegitima : he sinned in the man- ner father than in the matter ; for there was no cause for him to number the people but curiosity, and no end but vain glory. " Go through all the tribes of Israel, and number the people, that I may know the number of my people," v. 2. David's heart was lifted up with pride, and creature-confidence : he begins to boast of the multitude of his people, and to trust in an arm of flesh : therefore God sends the prophet to Davj\d, to prick the bladder of his pride; as if God should say," Kvyiili ilseach you to num- ber the people by lessening the number of your people.' 4 MR.CALAMYS SERMON. Now the burthen of his sin did add much to the bur- then of this heavy message: verse 13. "After David had numbered the people, his heart smote him.:" the mes- sage smites him, and his heart smites him - r "and he said, I have sinned greatly in that which I have done: now I beseech thee take away the iniquity of thy ser- vant, for I have done very foolishly." If David had been to suffer this great punishment out of- love to God, or for a good conscience, be would not have been so dis- tracted. There are two sorts of straits in scripture ; some suffer for God and a good conscience, and there are straits- suffered for sin. 1. There are straits suffered for God and a good con- science, Heb. xi. 33, 37. Those martyrs there were driven to.great straits; but these were straits for God and a good conscience, and these straits were the saints' greatest en- largements,' they were so sweetened to them by the- con- solations and supportations of God's spirit, ;i prison was a paradise to them, Heb. x. 34. they look joyful at, the spoiling of their goods,. Acts v. 41.. "They departed' from the presence of the council, rejoicing, that they were counted worthy to suffer shame for his name/', Straits for a good conscience are greatest enlargements, therefore St. Paul glorieth, in his strait; " Paul a pri- soner, &c." 2. There are straits suffered for sin, and these are en- venomed by the guilt of sin : sin puts poison into all our distresses and perplexities. Now such was the .strait into which David was now driven ; it was a strait caused by sin, and that made it so unwelcome and uncomfort- able : so that from hence I gather this observation: Doctrine. " That sin and iniquity brings persons- and nations into marvellous labyrinths and perplexities..: _ into true, real, and great molestations ; and a mat* ;free from sin,, is free in the 1 midst of straits; a man ,. : guilty of sin, is in a strait in the midst of freedom." After Adam had sinned in eating the forbidden fruit, the whole world was a prison to him; Paradise itse|f MR, calaM'v's sermon. 5 ■was an hell to him, he :knew not where to hide himself From the presence of God. After that 'Cain had mur- dered hisbrother Abel, he was brought into such a strait, that he was afraid that every one that met him would slay him. . Alas, poor Cain ! how many was there then in the world ? We read, but his father and mother, yet such was his distress, that he crietu out, every one that met him would shy him, Gen. iv. 14. Into what a strait did sin bring the old world? the deluge of sin, brought a deluge of water to drown their}. Into what a strait did sin bring Sodom and Gomorrah ? the fire of lust reign- ing in Sodom and Gomorrah, brought down fire from hea- ven to destroy them. Sin brings external, internal, and eternal straits upon persons and nations. 1. Sin brings external straits ; sin brings famine, sword, and plague; sin brings agues and fevers* gout arid stone, and aH manner of diseases: yea, sin brings death itself, which is the wages of sin. " ftead Lev. xxvi. and Deut. xxiii. and you will see a black roll of curses, which were the fruit ot" sin. Sin brought Sion into Babylon ; and when the Jews had murdered Christ, forty years after they were brought into that distress, when the! eity was besieged by Titus Vespasian, that they did eat dne ano- ther,, the mother did eat her child, that whereas David had a choice which of the three he would have, either famine, plague, or sword, the poor Jews had all three concatenated together in the siege. Sin brings all man- ner of external plagues. < '•■■■' . *- 2. Sin brings persons and nations into internal straits t sin brings souJi-plJigueSi which' are worse than bodily plagues: sin brings hardness of heart, blindness of mind 1 , a spirit of slumber, a reprobate sense: sin brings a spi- ritual famine upon a land, it brings a famine of the word, Amos viii. 11. Sin causes God to take away the gospel from a people; sins brings internal plagues: sin awakens conscience, and fills it full of perplexities. Ttito what a state did sin drive Judas; after be had betrayed Christ? Into what a state did sin drive Spira?' ■ S£ 6 MR. calaMy's sermon. Paul gloried in his tribulations for God ; but when he speaks of his sin, he crieth out, " O wretched man that I am, who shall deliver me from the body of this death ?" David, a valiant man, when he speaks of sin, saith, " they are too heavy a burden for him to bear." " A wounded conscience who can bear ?" saith the wise man. 3. Sin bringeth eternal straits. O the strait that a wicked man shall be brought into at the great and dreadful day of judgment, when all the world shall be on fire about him ! when he shall call to the mountains to hide him, and to the rocks to cover him from the wratb of God ; then will he cry out with David, " I am, O Lord* in a great strait." And when the wicked shall be condemned to hell, who can express the straits they then shall be in? " Bind them hand and foot, and cast them into everlasting darkness," Mat. xxv. When a wick- ed man shall be bound with everlasting chains of dark- ness, then he will cry out^ " I am in a great strait." Consider what Dives said to Abraham ; he desires that Lazarus might but dip the tip of his finger in water, and that he might cool his tongue, not his whole body, but his tongue; but that would not be granted. It is impossible the tongue of man should set out the great straits the damned suffer in hell, both in regard of the greatness and everlastingness of them. This is all I shall say for the explication. Use 1. I chiefly aim at the application. Doth sin bring nations and persons into external, internal* and eternal straits? Then this sadly reproves those thatcbuse to commit sin to avoid perplexity. There are thousands in England guilty of this, that to avoid poverty, will lye. cheat, and cozen, and to gain an estate will sell God and a good conscience, and to avoid the loss of estate and imprisonment, will do any thing; they will be sure to be of that religion which is uppermost, be it what it will. Now give me leave this morning to speak three things to these sort of men, and O that my words might pre- vail with them ! MR, GAUMY S SERMON. 7 1. Consider it is sin only that makes trouble deserve the name of trouble; for when we suffer for God's sake, or a good conscience, these troubles are so sweetened by the consolations of heaven, that they are no troubles at all: therefore in Queen Mary's days the martyrs wrote to their friends out of prison, " If you knew the com- forts we have in prison, you would wish to be with us." " I am in prison before I am in prison," saith Mr. Sanders. Famous is the story of the three children: they were in a great strait when cast into the fiery furnace : " Bind them hand and foot, and cast them into the furnace;" but when they were there, they were unbound, Dan. iii. 25. Saith Nebuchadnezzar, " Did we not cast three men bound into the midst of the tire? and lo I see four men loose, walking in the midst of the fire, and the form of the fourth is like the Son of God." I have often told you, when three are cast into the fire for a good conscience, God will make the fourth: therefore, I say, straits and sufferings for God are not worth the name of straits. David was often driven into straits, 1 Sam. xxx. 6. he was sore distressed when his town was burnt, and his wives and children taken captives by the Amalekites: aye, but that was a distress of danger, not of sin ; therefore he encouraged himself in the Lord his God. Jehoshaphat was in a great strait, 2 Chron. xx. 12. " We know not what to do," saith he; this was a strait of danger, not caused by bis sin; and God quickly deli- vered him: but the strait that David was in, was caused by his sin, and Chat mode it so bitter. I am loth to enlarge here: St. Paul was in a great strait, Phil. iii. 23. but this was a blessed strait, an evangelical strait. Saith St. Chrysostome, *' He knew not whether to die for his own «ake, or to live for the ehurch'a-sake, were best ;" he was willing to adjourn bis going to heaven for the good, of the people of God. Nay, Christ was in a strait, Luke xii. 16. i " I have a baptism to, be baptized withal, and, how am I straitened till it he accomplished ?" I am to 8 MR. CALAMY'S SERMON. : shed my blood for my electa this is the baptism he speaks of. ■ ■ ' * This was a strait of dear affection to the elect of God": aPI' : these were blessed straits : but now straits caused by sin, these are imbittered and envenomed by the guilt' of sin, and sense of God's wrath. ' It is sin that maketh straits deserve the naihe of straits ; therefore you are spiri- tually mad that commit sin to avoid straits. * 2. There is more evil in the least sin, than in the greatest outward calamity whatsoever: this the world will not believe; therefore St.- Austin saith, "That a man ought riot to tell a lie, though he might save all the world from hell : for there'is. more evil in ohe'lie, than there is good in the salvation of all the world." I ba-ve often told you the< story of : St; Austin; saith he, "'If hell were on one side, and sin on the other, and I must chuse one, I would chuse Hell rather than sin : for God is the author of hell, but it is blasphemy to say he is 'the author of sin." There is a famous story of Charles' the Ninth, king of France, he sent a message to the prince of Conde, a zealous protectant ; gives him three things to chuse, either to go to mass, or to be put to' death, or to suffer banishment all his life long: saith he, Primum, Deojuvaiitej nunquam eligo : "The first (God helping) I will never chuse: I abhor the idolatry of the mass; btit- for the two others, I leave it to the choice of the king to do> as he pleases: thereis more evil in the least sin, than the greatest misery." ■>*'* ■• . .'• 3. The third thingl would have you consider, that whosoever gbeth out of God's way to avoid danger, shall certainly meet with greater danger. Balaam went out of God's way, Numb. xxii. 22, and God sent an angelwith a drawn sword, and he riding upon an ass, verse 26. the angel stood in a narrow place, where was no way to go from the right hand or from the left : if his ass had hot fallen under him, he had been run through by the sword of the angel, Jonah, for fear of the king of Nineveh, tHR. CALAMI'S SEPMQN. 9 went out of God's way, .font he met with a mighty tern-, pest, he met with a whale. What ,do yqu do when, you commit sin ? you make way tq b&.casjL into tfye eternal prison of hell ;, you destroy your precious souls, to save your, perching bodies. , ,, .. ;..•//{•.■ Use 5?. If sin., be the father and., mother, of alh per- plexity a.nd distFesses,4hen I b^seecbyou, letusaboye all things in the world abhor sin : all the curses of the Bible are all-jdue only, to a sinner; and all the curses not named in the Bible,: fqr that i^. observable, Deut. r xxv,i.ij. 3d. every plague tb,at is not, written in ..the book ,sjiall light upon him : .there are, strange pim^shnienJts to ^Iuj workers of, iniquity, Job xxxi. 3. I* not destjuctjon, to the wicked 4 - a strange punishment to the workers of iniquity ?', since it bringeth the sinner to littlf ease : little ease at $ea,th, little ease at.the day of judgment, anqSlittle ease in bell, tribulation and anguish : th;e word in the Greek jjs ; caratooTgiaiTis, little ease to every soul that doth iniquity., O my, beloved, will you promise me to look upon sjm^and consider i,t in all its woeful consequence, as ;the,fatlier, mother, and womb,. out of which come external, eternal, and internal straits ? more particularly there are,t,welve sins I especially command you to ta,ke bf,ed of and avoid. ; 1. Take heed of covetousness : tpe love of the world will piqrce you through with many sorrows ?. the.lqve, of money is the. root of all evil; the love of the world drowns men in perdition. , „ ;t ', j r •■< ■ -1; ; i 2. Take heed of the sin of pride; into what a woeful straitdid pride bring Haman ! God, crossed him in wbat he most desired.;. God .made him hold the stirrup, while lyiqrdecai rode in triumph; and God, hanged him, on the gajlpvys which he bad m#de, for, $Io,rde,caj. (i t| ,,:,'■•' . 3. Take befdof drunkenness; Jpok n'pt on ttjewine when it giyes.its colour in jthe, cup, &c. Drunkenpesjn jyijl hiring you. into. snares, it will.bit^flil^ea sprpent, and g^ing like an ad^er., , * , , i.jT-ake.beeii, of disobedience and rebellion against ,t^ 10 MR. CALAMY'* StllMON. comrhafldrneots of God; it brought Jonah to the three nights and three days in the whale's belly. 5. Take heed of fornication and adultery, and all un- cleanness; this brought Samson to a woeful strait} this brought David and Solomon into great perplexity. 6\ Take heed of oppression, and all acts of injustice; this brought A hab into great straits, insomuch that the dogs licked his blood. 7. Take heed of unnecessary familiarity with wicked men: this brought Jehoshaphat into a great strait. 8. Take heed of mis-using the prophets of God; this made God destroy the children of Israel without remedy. 2 ChrOn. xxxvi. 15, 16. 9. Take heed of coming pfofanfely to the Lord's table : this brought the church of Corinth into great distress, insomuch as the apostle saith, ; " For this cause many among you are sick, and many weak, and ffiany fallen asleep." 10. Take heed of loathing the manna of your souls ; this brought the children of Israel into woeful misery, that God destroyed all their carcases in the Wilderness, save Joshua and Caleb. Take heed of slighting the gospel ; this brought (iiueen Mary's persecution, and many godly and learned then fled for religion's sake out Of the land; and unfruitfulness under the gospel in King Edward the Sixth's time, brought the persecution in Queen Mary's time. It. Take heed of losing your first love; that makes God threaten to take a Way his candlestick. 12. Take heed of profaning the Christian sabbath, which is much profaned every Where ; a day that Christ fey-his resurrection from the dead hath consecrated to be fcept holy to God. Certainly if the Jews were so se- verely punished for breaking the sabbath, Which was set apart in memory of the creation, surely God will se- verely punish those that break the sabbath, set apart in AIR. CALAMY'S SERMON. 11 memory of Christ's resun-fcction. May be some will say, I have committed many of rheSe sins, but am not brought into any strait. Remember, it was nine months after David had numbered the people before he wis in this strait; but as sure as God is in heaven, sin will bring straits sooner or later ; though one sin a hundred years, yet shall be be accursed ; may be thy prosperity rnakes way for thy damnation ; and this is thy greatest distress, that thou gbest on in sin and prosperity. Use 3. If sin bringeth a nation into marvellous laby- rinths, learn what great cause we have to fear that God shall bring this nation into great distress, because of the great abominations that are committed in the midst of it. Our king and sovereign was in a great strait in the days of his banishment, but God hath delivered him. God hath delivered this nation ont of great straits; but alas, we requite God evil for good, and instead of repenting of old sitts, we commit new sins. I am told there are new oaths invented, oaths not fit to be named in any place, much less here. Certainly the drunkenness and adul- tery, tbe Oppression And injustice, the bribery and sab- bath-breaking, the vain and Wicked swearing and for- swearing, this nation is guilty of, must of necessity pro- voke God to Say Of us, as he did of them in Jer. xv. 20. " Shall I not visit for these things, saith the Lord ? Shall not my soul be avenged oh such a nation as this F" God will not only punish us, but be avenged on us. There is no way to avoid a national desolation but by a national reformation. Lastly, Learn what cause you of this congrega- tion and parish, have to expect that God should bring you into great straits, because of your great unthank- folness and unfruitfulness under' the ineans Of grace, you that have so long enjoyed the gospel; you have bad the gospel in this place iri great abundance? Dr. Taylor he served an apprenticeship in this place * Dr. Stdughton served another apprenticeship, and 1 through divine metey, have sefved three apprenlSc&ships 12 MR. CAUMY'S SERMON. and half another amongst you ; you have had the spirit of God seven and thirty years in the faithful ministry of the word, knocking at the; door of your hearts, but many, of you have. hardened jour hearts. Are there not some of you, I only put; the question,: that begin toloath the manna of your souls, and to look hack towards, Egypt again? Are there, not some of you have itching tars, and would fain have preachers that would feed you with dainty phrases, and begin~not : to care for a minister,that unrips your consciences, speaks to your hearts and souls, and would. farce? you into heaven by frighting you out of your sins? ,Are. there, not some of you,, that by often hearing sermons, are become sermon- proof, that know how to sleep ajjd, scoffaway sermons? I should be, glad to say, there are but few such ; but the Lord knoweth there are too many, that by long preaching, get little good by preaching, insomuch that I have often said it, and say it now again, there. i$ hardly any way to raise the price of. the gospel-ministry, but by the want of it: And. that. I may not flatter you, you, have not profited under the means you have enjoyed, therefore you may justly expect God may bring you into a strait, and take away the gospel from you : God may justly take away your ministers by death, or other .ways. Havejyou R. MANTON S SERMON. 13 your pride, and mine eyes shall weep sore, and run down with tears, because the Lord's flock is carried away cap- tive." Give glory to God by confessing and repenting of your sins, by humbling your souls before the Lord, belbre darkness come, and who knoweth but this may prevent darkness ? ; •'-: DR. MANTON's SERMON. Preached August 17, 1662. HEBREWS XII. 1. Wherefore, seeing we are compassed abouf with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset 'us ; and let us run with patience the race that is set be- fore us. i FN the former chapter you have a spiritual chronjcle,' or a catalogue of the Lord's worthies, and all the eminent effects of their faith ; and now the apostle comes to make use of this .history, that he had produced through so many successions of ages of all the holy men of God that excelled in faith. " Wherefore seeing we are com- passed about with so great a cloud of witnesses, &c.",, ., The text is wholly horatory. In it observe, • . • ■.-. 1. The premises, or principle the. apostle wprjfeth. upon, " Seeing we are compassed about, with, &c ? " ;. II. The practical inferences which are deduced, from thence, and they are two-r- i. One concerning the private part of our duty, "let us lay aside every weight, &c." There is something exter- nal and without, like to clog us in our way to heaven, " every, weight ;" and something within thai will hinder, and trouble lis within ; therefore he.sai.th, "an<} Ihe^jn which dpph.so eiasily beset us." ;'.:-<. 2. Here is the positive partjj* let us run with patience, the, race that is set before us," There's .rnotion^ (run) H DR. MASTOS'S SEHMotf. the manner (with patience) the stage or way (the race that, is set before us.) My purpose is to give you some brief thoughts upon this useful and practical inference of the apostle, from the history of the faithful before recorded, therefore I will sum up the whole text in this point. Doct. " The people of God that have such a multi- tude of examples of holy men and women set before them, should prepare themselves to run the spiritual race with more patience and cheerfulness." There are two things in this doctrine, the encou- ragement and the duty, I shall open both with respect to the circumstances of the text. First t the encouragement, a multitude of examples, or, as in the text, " seeing we are compassed about with so great a cloud of witnesses," mark here are "witnesses, a great cloud of witnesses," and these "com- passing us round about." First, Here are " witnesses." By that term we are to understand those worthy saints mentioned and reckoned up in the former chapter, Abel, Enoch, Noah, Abra- ham, Moses, &c. All the saints of God that have had experience of the goodness of his providence to them, and the fulfilling of his promises, they are called • " witnesses-," why ? because they depose a testimony for God, and speak to future generations to be constant, as they were, that they might receive the like reward. This witness was partly in their faith, and partly in the fruit of their faith. 1. They witnessed by their faith,, John iii. 33. " He that hath received his testimony, hath set tp his seat that God is true." A man that hath soundly digested the promises, that expresses his faith by cheerfulness and patience under all difficulties, troubles,* delays, and those sundry trials that he meets with, he gives it under hand and seal, proclaims it to the world that he hath to do with the true God. And 2. They witnessed in the fruits of their faith, as they DR. MANTON'S S£fifod>N\ 15 give us an instance of God's fidelity towards them that faithfully adhere to, and firmly believe in his promises ; so it is said, Heb. vi, ,12. " Be not slothful, but fol- lowers of them who through faith and patience inherit the promises." Let faith but set patience a work, do but hold out a little while with God, and you may learn by the example of all those holy men; we jshall inherit the promises, they shall be made good to a tittle, and not one thing fail of all that the Lord hath spoken, as those holy men were exercised and tossed to and fro, but it succeeded well with them at the last. O then let us hearken to the deposition of these worthy witnesses that are recorded in the scripture, and with such an invincible resolution as theirs was, let us hold out our course towards true happiness. If we dp not, they that are now propounded as witnesses to us, will at the day of judgment be produced as witnesses against us. And pray also let us remember that we are to conti- nue and keep afoot that testimony to succeeding gene- rations : for not only the prophets and holy men of God, were God's witnesses, but all God's people also are hi* witnesses, Isai. xliii. 10. by their faith, patience, diligence, constancy and cheerfulness under afflictions, they are to give it under band and seal to the world, that God is a true and faithful God, But maw,, if we either by our sinful walking, or by our drooping discouragements, discredit Christ and his profession, then we are witnesses against him, we deny thai religion which we would seem to profess and cry up. Tit. i. 16. " They profess they know God, but in works they 4epy him ;" and the more dangerous, because deeds are more deliberate than words, and so a greater evidence of what we think in our hearts. If weby drooping disqouragements.and sinful walking discredit religion, we deny it, and do in effect put the lie upon Christ Therefore let us ^inerober .they were witnesses, and so must we. Secondly, By a figurative speech they are caHJed; a " cloud, having a cloud, of witnesses;" why so ? I might 16 DR. MANION'S SEttMOK. trouble you with many couceits interpreters halve had- of this word " cloud ;" say some, because of the raised ness of their spirits, because clouds fly aloft : " clouds'," for the frurtfulness of their doctrine, as clouds send down fruitful showers upon the earth ; and " clouds/' because they cool and cover us frOfn the heat ; sojsome would gloss for our comforti Others with more judgment say, a " cloud," with allusion to the " pillar of cloud" which conducted the Israelites' to Canaan ; yet neither doth this come up fuHy ; to the scope of the apostle ; for the apostle speaks not of a cloud that goes before us', but of a " cloud that compasseth us round abbut," and therefore a cloud ; the reason why it is called so, is the number and multitude of those Witnesses, as a cloud' is- made'up of a multitude of vapours gathered together, and con- densed into one body : afid so the expression is often used, Ezek. xxxviii. 9. " Thou shall be like a cloud to cover the land," &c. noting the increase of the people, when God would restore them, the multitude of converts ; and so in profane authors, Livy hath such an expression, an army of men is called a cloud. But this is enough to Bhew the intent of this expression,' that there are a mul- titude, a very great number: though the godly compara- tively, and with respect to the wicked,' are a few, yet considered in themselves, they are a great nnmber; for, if the martyrs, and th6se glorious instances of heroic faith, and that under the Old Testament, when God's interest was more confined to one people, if there were such a church then, of sO great a'number, what will' the whole church of the Old and New Testament be, when we shall meet together in Heaven ? We are often dis- couraged with the paucity of professors, and are apt to think ourselves to be " left alone," 1 Kings xix lO. But let us remember " there is a cloud of witnesses," we are not solitary now, and certainly we shall not want company when we come to heaveift,' " To the innume- rable cdmpany," &c. Again, it meets with an ordinary and strong 'tempi dr. manton's sermon. 17 thtion -which Satan suggests to the heart of the godly,' that they are singular and matchless in their afflictions, that none of the people of God have ever undergone such difficulties as they are exposed unto ; and this makes them question their father's affections, and put them* selves out of the number of his children. If but all these things are accomplished in the saints of God before you, here is a " cloud of witnesses" that have been exer- cised and tried to purpose, 1 Pet. iv. 9. They are trou- bled with a busy devil, a naughty world, a corrupt heart, all have had their trial from God's correcting hand. The same afflictions are accomplished in your brethren, that are in the world. So that we have mauy fellows, our lot is no harder than the saints of God that have gone before us, for there is a cloud of witnesses. 3. Observe, the apostle calls it a "cloud that com- passes us round about," i. e. We have instances for every trial, temptation, duty, that we are put upon. Here we have examples of those that have fulfilled the com- mands of Christ on this side with an undaunted courage, and the examples of those that have borne the cross of Christ with an invincible patience. Here we have exam- ples of those that have conquered right-hand temptations, that have despised the delights of the world ; and there are those that have conquered left-hand temptations, that have not been broken and affrighted with the terrors of the world. All the saints of God have trodden that way ; the same paths wherein' we are to walk after them. We cannot look this way or that way, but we have instances of faith, confidence in God, and patience; " we are compassed about," &c. ■ In short, here lies the encouragement that Christians should propound to them- selves : 1. That there are examples. Christians of lattc times have more to answer for their infidelity, than those of former ages. They that first believed the promises, be- lieved without such a cloud of witnesses, or multitude of examples. Many have gone before us that have bro- C 18 DR, MANTON'S SERMON. ken the ice, and that found good success from their own experience ; they have commended God to us, as a true and faithful God, and will not you go on ? When Jona- than and his armour-bearer climbed up the rocks of the Philistines, then the people were encouraged to go up after: so here are some that have gone before you, and it hath succeeded well with them. 2. These examples are many. Not one or two that, might be supposed to be singularly assisted, and to have eminent prerogatives above the rest of their brethren, but many in every age; a whole cloud of them. 3. There are examples of many rare and excellent men, the best that ever lived under .heaven. ; Take, my brethren, the prophets for an example, &c. Jam. v. 10. 4. They are propounded to us, not for their words only, and for their profession, but for their deeds, for their bitter sufferings ; and they abundantly manifest to us, that there is nothing impossible in our duty, nor any thing so difficult but may be overcome, through Christ's strength enabling us. They all had the same nature we have; they were of the like passion with us, flesh and blood as we are, of the same relations and concernments ; and then on the other side we have the same cause with them, the same recompence of reward to encourage us, the same God and Saviour to recompence us. He suf- fered for us as well as for them ; therefore we should fol- low in their steps, and hold fast our confidence to,- the end, for they have shewed us, that poverty, reproaches, death itself, and all those things that would look harsh, and with a ghastly aspect upon the eyes of the world, are not such evils but that a believer may rejoice in them, and triumph over them. I say, they have shewed, the blandishments of the world have not such a charm, but they may be renounced without any loss of consider- able joy and contentment, and that the duties of -Chris- tianity are not so hard, but that a little waiting upon God will bring in grace enough to perform them ; therefore, saith the apostle, " Seeing we have a cloud of wit- dr. .m anion's skhMon. 19 tiesses, let us lay aside," &c. And so I come to the en* couragement, to the Second thing, and that is the duty here pressed* 1. Here is the privative. 2. The positive part of our duty : here is mortification and vivification. Mortification, " Let us lay aside," &c. Vivification, " Let us run with patience," &c. In Doth the branches he alludes to terms proper to races. In a race you know men strip them-' selves of their clothes, and whatever is burdensome and heavy, that they maybe the more light of foot; and so the apostle bids us lay aside every weight ; and they do withal diet themselves, that they might have no clog from with" in, 1 Cor. ix. 25. " Every man that striveth for the mastery, is temperate in all things ;" i. e. They took care that they did not clog and indispose themselves for the race they were to run : but they verily run only for a corruptible crown, we for a crown that is incorruptible and glorious. So according to this double practice of races, we are to .cast aside every weight from without, &c. So here's a double object, laying aside every weight, and of sin, there's onus externum, the weight without, that presses us down, and hinders our speed ; and then there's impedimenlum internum, there's sin, that which weakens within. By reason of the former we make little speed ; by reason of the latter we are often interrupted ; and therefore we must do as they, that they might be swift and expedite, " lay aside every weight," and be more " temperate in all things." Herein a runner in a race differs from a traveller. A traveller strengthens himself for his journey as well as he can, his clothes on, sometimes carries a great burden with him ; but a run- ner of a race makes himself as light as he can. But to come more particularly to the words. First, " Lay aside every weight." By weight is meant those things that burden the soul, and make our hea- venly progress more tedious and cumbersome ; aud by weight is meant, I think, the delights and cares of the world, the jmultitude of secular business, all our earthly C2 " 20 contentments and affairs, so far as they are a burden to us, hinder us in our way to heaven; these must all be put off,. Luke jrxi. 3, 4, saith Christ : "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and cares of this lite,' &c. The heart tliat is depressed cannot be so free for God, and the offices of our heavenly calling, when we give way to " surfeiting, drunkenness, and cares of this world." 1. The heart may be overcharged with the delights of the world; surfeiting and drunkenness must not' be taken in the gross notion; you must not think of. reeling, vomiting, as if to avoid these were a full com- pliance with Christ's direction; the heart may be over- charged when the stomach is not. There is a dry drunk- enness, and a more refined surfeiting, and that is when the heart grows heavy, unfit for prayer, relishes riot the things of the Spirit, when the delights of the flesh clog the wheel, abate that vigour and cheerfulness that we should shew forth in the worship of God and holy ac- tions, when the delights of the flesh withdraw us from h at watchfalness and diligence that is necessary in tak- ing care for bur souls, then the heart is overcharged. Voluptuous living is a great sin, it choaks the seed of piety so soon as'iplanted in the heart, so that they can bring nothing to perfection ; it brings a brawn and a deadness Upon the conscience and affections; there is nothing that hardens the heart so much as the softness of carnal pleasure, Jude xix. " Sensual, having not the spi- rit." Sensuality quenches our natural bravery and brisk- *ness of spirit that becomes a man; much more doth it hinder the sublime operations of the spirit of God. Well then, remember Christians, you are not only travellers by the way, but runners in a race : if we were to speak to you only under the notion of travellers in a way, this were enough to wean you from the delights of the flesh; 1 Pet. ii. 11, "As strangers and pilgrims, abstain from fleshly lusts which war against the soul." The more you indulge these fleshly lusts, the more you hearten and strengthen the great enemv of vour souls, and starve BR. M ANTON'S SERMON. 21 the better parts ; but you are as runners in a race: by this metaphor the duty is more bound upon you, much more should you beat down the body, and keep it in sub- jection. The Apostle hath a notable word, 1 Cor. ix. 27, " I "keep under my body, and bring it in subjection," ike. I beat down nly body; you must either keep under plea- sures, or pleasures will keep you under; for a man is soon brought under the power, dominion, and tyranny of evil customs, and some brutish pleasure, by indulging the lusts of the flesh, 1 Cor. vi. 12. Be but a little ad- dicted to any one thing, and you are brought under the power of it; the flesh waxes wanton and imperious, and a slavery grows upon you by degrees : the more you cocker carnal affections, the more they increase upon you ; and therefore you must hold the reins hard ; exer- cise a powerful restraint. Solomon, in his Penitentials, gives us an account of his own folly; and how fearfully he was corrupted this way, Eccles. ii. 20, " Whatsoever mine eyes desired, I kept not from .them, I withheld not my heart from any joy," &c. This was, that which brought him to such a lawless excess, and at length to fall off from "God. When we give nature the full swing, and use pleasure with too free a license, the heart is in- sensibly corrupted, and the necessities of life are turned into diseases, and all that you do, it is but in compliance with your lusts ; your eating and drinking is but a meat- offering and drink-offering to lusts and carnal appetites. I remember Solomon saith, Prov, xxix. 21, " He that delicately bringeth up his servant from a child, shall have him become his son at length;" «'• e. allow a servant too much liberty, and lie will no more know his condition, but grow contemptuous, bold, and troublesome: so it is here, we are all the worse for license ; natural desires, unless they feel fetters and prudent restraints, grow un- ruly and excessive. And therefore it is good to abate the liberty of the flesh, that the body may be a servant, and not a master. When you deny yourselves in nothing, but satisfy every vain appetite, a custom grows upon the 22 DR. MANTOK'S SERMON. soul, and intemperance proves a trade, and an habitual distemper, so that you cannot when you would, upon prudent and pious respects, refrain and command your desires; and therefore it is good sometimes to thwart and vex the flesh, as David poured out the water of Beth- lehem that he longed for, 2 Sam. xxiii. 17. Not to deny ourselves in what we affect and cover, lust grows into a wanton, and bold, and imperious, and so prescribes upon us, " and we are brought under the power of these things." 2. The business and cares of this world; for these im- moderately followed, and not in obedience to God, are a sore burden, and make the soul heavy, and allow no time and strength for God and his service, and those hap. py opportunities of private communion with him, when we are incumbered with much service, we neglect that (t one thing necessary," Luke x. 42. And therefore Christians must take heed that the lean kine do not de- vour the fat; that Sarah be not thrown out of doors, in- stead of Hagar; that religion be not thrust to the walls, which should be our prime and chief business, while every business hath its time andcourse. The Scriptures, knowing the proneness of our hearts to temporal things, deal with us as we do with a crooked stick, we bend it so much the other way, and therefore sometimes they forbid necessary labour, John vi. 28, " Labour not for the meat which perisheth," &c. the meaning is, not chiefly; but it bends the stick another way, " set not your affec- tions on the things of the earth:" a man must have some kind of affection to his work here below ; but we had need to be bentthe other way : "We may gather this from this precept, it is better encroach upon the world, than the world should encroach upon godliness. In short, things area burden and clog to us, according as our delight and scope is, if the pomp and increase of the world be our end and scope, then religion will be looked upon as a bur- den, that will be a weight, and all duties of godliness as a melancholy interruption, as they, Amos ji, 8, " When dr. manton's sermon. S3 will the Sabbath be over ?" The exercise of godliness will be a troublesome thing, and we shall go about the work of religion as if we went about it not. But, on the other side, if heaven and heavenly things be our scope, then the world is a burthen, and then we shall use it in the way, but notabusing.as taking up our rest here, 1 Cor. vi. 31,32. Man hath a body and soul, and he doth provide for both, but for one in subordination; the soul is the chief, and therefore we must not look after the interests and concern- ments of the bodily life as to forget the interests of the soul, or to neglect them. . Many will not so grossly idolize present things as to renounce things to come; aye, but they so often follow the things of the world, that they neglect their eternal concernments. The happiness of a people is in communion with God, and therefore that must be looked after ; we must take heed that the cares of the world have not such a hand and power over us as either to divert us from, or unfit us for these higher and nobler pursuits, the enjoyments of God in Christ. This is the first thing the apostle speaks to these spiritual racers, to lay aside every weight, that is the delights .of the flesh and the cares of the world. Secondly, The next thing to be laid aside is sin, which doth so easily beset us. As we must guard against things without, so we must mortify our corrupt inclinations with- in: or else, it will soon make us weary of our heavenly race, or faint in it. Sin, you kvow, is two-fold, original and actual. Actual sin is not meant primarily, for that is not peccatum agens, the sin that easily besets us, but peccatum transiens, the sin that passes from us; and ori- ginal sin is that which is emphatically called sin, Rom. vii. 8. Now this original corruption may be considered as merely native, or as acquired and improved into evil customs and habits: for according to meu's tempers and constitutions, as they are severally disposed, so by the corruption of nature they are inclined to one sin more than another; as the channel is. cut, sO corrupt nature finds a vent and issue : in every man there is some preda- ininanf sin. and in everv regenerate person some relics of 24 DR. MASTON'S SERMON'. that sin, from whence is the greatest danger of his soul : thus David speaks of his iniquity, Psal. xviii. 23." Well then, this is that sin that doth easily beset us: original- sin improved into some tyranny or evil custom, which doth increase and prevail upon us more and more. Now this is said (easily beset us) for three reasons : partly be- cause it hath a great power and restraint over us, and im- plies the whole man, the members, the body, the faculties of the soul ; so great an interest hath it acquired in our affections, it doth ' easily beset us, it hath great powef and command over us. Partly, because it sticks so close, that we cannot by our own strength lay it aside, Jer. xiii. 23." "Can the Ethiopian change his skin, or the leopard his spots?" &c. A man can as soon change his skin as lay aside his customs, that are so depply engraven as the blackness of an Ethiopian, or the spots of a leo- pard. And partly because it mingles itself with all our motions and actions, Rom. vii. 21, &c. It easily besets tis ; it is present with us, it impels us, and solicits us, and draws us to' sin further and further, and doth make us negligent in what is God's. We cannot do or speak any thing, but it will infest us in, all our duties of piety, charity, justice; on every side it is interposing, vexing, thwarting the motions of the Spirit, and so abates our strength, vigour, and agility, and retards our course to- war .Is heaven and glory; therefore lay aside, as every weight, so every sin, &c. Quest. Now what is it to lay aside? or how can we lay aside, since sin sticks so close to us, and is engraven in our natures ? Answ. Certainly, something may be done by us; for this is every where pressed as our duty, Epb. iv. 22 : " Put off the old man ;" and 1 Pet. ii. 11, we may put it off more and more, though we cannot lay it aside. Then we are said "to lay aside the sin that so easily besets us," when we prevent and break the dominion of it, that it shall not " reign over us," Rom. vi. 12. " Let not sin reign," &c. Though it dwells in us, lives in us, and DR. MANTON S SERMON. 25 works in us, yet it should not overcome us, and bring us into bondage, and so it will not be imputed to our condemnation ; and at length when the soul shall be separated from the body, we shall be wholly, free from it. Quest. Aye, but what must we do that we may so re- press it? (the question returns,) that we may break the dominion'of it? Answ. I answer, this is the work of the Spirit of God. But we must know, the Spirit of God doth ' work the work of mortification two ways : by regeneration, and after regeneration. By regeneration ; and so he doth immediately, without any co-operation of ours, mortify the deeds of sin, gives sin its death-wound ; that which is left, is. a thing mortified, is broken. The scripture often speaks of this first work of regeneration, Rom. vi.O; Colos. ii. 11. First, when we are planted into Christ, then we put off the body of sin ; and though it doth not presently die, yet it is weakened, that it cannot reign, though it be not destroyed, 2. After regeneration, the Spirit doth more arid more destroy sin, the relics of sin, this crucified body of sin, till it dieth wholly away. This he doth in us, but not without us, Rom. viii. 13 : "Through the Spirit mortify the deeds of the bodyi" Not the Spirit without us, nor we without the Spirit ; but " ye through the Spirit." — What is then required of us ? 1. Seriously purpose not to sin, and promise to God to yield him unfeigned obedience. Especially should we make this promise in the use of those solemn rites by which the covenant between God and us is confirmed. Take up a solemn purpose not to grieve the Spirit, nor to break his law, Psal. cxix. 106: " I have sworn, and I will perform it, that I will keep thy righteous judg- ments." This 1 purpose of heart is the root of all good actions ; therefore, in the confidence of God's help, in the sense of thy own weakness, Psal. cxix. 32, we can- not lay wagers upon our own' strength, yet it is our duty 26 DE. MANTON'S SERMON. to engage our hearts to God. To sin against the light of our own conscience and illumination of the Spirit, and the chastening and instruction of our own reins, that aggravates our sin : but to sin against, and besides our fixed purpose of not sinning, that lightens sin, for then it is a sin of weakness and infirmity, not of wilfulness and malice; and then we can say, as Paul, Rom. vii. 19, when the heart is fixedly bent towards God, " The evil which I would not, that do I." Two ways may we be said to sin against purpose ; either when we are over- borne besides our purpose, or our purpose still remains to please God : as, when the water breaks over the bank* the. bank remaining, in such a case the fault is not in the bank, but in the violence of the flood. Or, 2, when we break off our purpose, or consent to do evil, as when we cut through the band, the water may easily make through. There's a great deal of difference between sin dwelling in us, and sin entertained by us ; between sin remaining, and sin reserved. When you have a firm purpose against all sin, there is sin remaining; but it is not reserved, it is notkept and allowed. 2. Watch over thyself with a holy suspicion, because thou hast sin within thee, that doth easily beset thee; therefore " consider thy ways," Psalm cix. 59; "Guard thy senses," Job xxxi. 1 ; but above all, "keep thy beart," Prov. iv. 23. Conscience must stand porter at the door, and examine what comes in and what goes out. Watch over the stratagems of Satan, and seducing motions of thy own heart. 3. Resist and oppose strongly against the first risings of the flesh, and the tickling and pleasing motions of sin that doth easily beset us, when it doth entice us away froai God, or do any thing that is unseemly, and contrary unto the duties of our heavenly calling. O rerruyiiber we are not debtors to the flesh. Rom. viii. 20. Thou art tied to the Lord by all obligations and indulgences, therefore break the force of sin by a serious resistance ; check it, and let thy soul rise up in indignation against it. My busi- ness is not to pleasu" tU " fl ~~ u u " + *~ r- 1 --^- *>-- *• - > DR. MANTON 9 SERMON. 27 4. Bewail thy involuntary lapses and falls with peni- tential tears, as " Peter went out and wept bitterly," Matt xKvi. 57. Godly sorrow is of great use for laying asid*- of sin, as salt potions kill worms. "When chil- dren ar<» troubled with worms, we give them salt potions; so these bitter penitential tears are the means God hath appointed to mortify sin. That is the reason the Apostle saith, 2 Cor. vii. 10, " Godly sorrow worketh repentance to salvation, not to be repented of." It is not only a part of repentance, but worketh preserving, durable resolu- tions, a walking closely with God. It is a means God hath blessed to this end and purpose. 5. Recover from thy falls, renew thy combat, as Is- rael, when they were overcome in battle, they would try it again and again, Judg. xx. 28. Take heed of ceasing for the present, for though thy enemy seems to prevail, though the flesh seems to prevail against the spirit in the battle,, yet thou shalt have the best of it in the war ; by the power of grace thou shalt have the victory. Thus I have gone over the privative part of our duty, " Let us lay aside every weight, and the sin that doth so easily beset us." I should have come to the positive, *' Let us run with patience the race that is set before us :" there is the duty, " Let us run the race that is set before us ;" and there is the manner of the duty, " Let us run with patience." I should have shown you, that a Christian's life is like a race from earth to heaven, in a way of holiness and exercise of grace. This race it continues as long as we continue in the world, from our nativity to our death ; after death the strife is ended. Now in this race we must run, and " so run that we may obtain the crown," 1 Cor. ix. 24. Running is a motion, and a speedy motion ; there is lying, sitting, or standing, but still there must be running : we must make a further progress in the way to heaven, " forgetting those things which are behind, and reaching forth unto those things which are before." Phil. ii. 13. 28 DR. MANTON'S SERMON. The runner was not to enquire how much of the way already was past,' but to strain himself to overcome what was yet behind. And so should we consider what "sins are yet to be mortified,' what duties yet untouched, almost untouched / what hard conflicts are yet to be undergone,' and still to hold on our way, without wining aside, or halting, because of difficulties, discou- ragements, 'stumbling 1 blocks. And there are fellows and copartners with us," that run this race, with whom we may strive in a holy emulation, who should go for- wardest, who should' be most forward in the course of pleasing God. O Christians, there are many contentions amongst us, but when shall we have this holy conten- tion ? Heb. x. 24 In a race there is the Agonetheta, the judge of the sports; so here God observes all. No matter what the standersTby say, the judge of the sports must decide who must have the crown^ 1 Cor. xiv. 3, 4. And then at the end of the race there is the crown, 2 Tim: iv: 7, 8. ' " I have fought a good fight, I have finished my course, I have kept the faith, henceforth there is laid up for me a crown of righteousness," &c. In a race there are ' spectators ; so there, are here, God, angels, and men, 1 Cor. iy. 9 : " We are a spectacle to, the world, to angels, and to men," &c. Thus for the similitude of our. race, in our way to hea- ven. Now wherein it differs. This is a race not undertaken out of wantonness, but out of necessity. God hath called us to this course, and if we run not in this race, we are undone for ever. And in other races, but one had the crown, here all are crowned, 2 Tim. iv. 8, though they be not so eminent as the apostle ; here all are crowned that run in the man- ner God hath required : " Henceforth is laid up for me a crown of righteousness, which the Lord, the righte- ous Judge shall give me at that day; and not to me only, but unto them that love his appearing." For the manner, (with patience,) " Let us run with patience :" patience is necessary. DR. MANTON'S SERMON. 29 1. Partly because of the length of the race, and the distance between us and the promised reward. Our race cannot be ended, but after some degrees of time; long waiting is troublesome to the flesh, and therefore we have need of 'patience. , 2. Because we meet with many impediments,, trou- bles, and temptations by the way. There are spiritual adversaries with whom we must fight ; for we go on, we- not only run, but fight ; therefore, " Run with pa- tience," &c. ' _ > 3. Because the spectators will be ready to discourage us. We are set forth not only as a spectacle to Gad jmd angels, but to the world, and they will be ready to. de- ride, scorn, and oppose us for our zeal to God, arid our forwardness in the ways of God, to discourage us by bit- ter mockings, &c. Therefore, " Let us run with patience the race that is set before us." MR. CARYL'S SERMON. Preached August 17, 1662. rev. in. latter part of ver. 4. And they shall walk with me in white, for they are worthy. ■',-,]' TN the former part of this verse, you heard the com- mendation of those few names in Sardis. -It was this : " They had not defiled their garments."., In this latter part you have their encouragement in their reward : " They shall walk with me in white." In which encou-, ragement I told you we might consider two things, or take it into two parts. First, " That they should walk with Christ." 30 Mft. caryl's sermon. 1 Secondly, " They should walk in white." I have spoken to the former of these, " They shall walk with Christ," and that the scripture holds forth un- der a two-fold notion : First, as matter of duty. It is a duty to walk with Christ. Secondly, it is matter of promise. That they keep their garments undented, and live in high favour with Christ, they shall walk with Christ. "We favour those that walk with us. Walking with' Christ notes to us three things. 1. That we have peace with him. 2. That we have intimacy with him. ' 3. That his being so much above us, we should have this favour from him. And hence I noted the great privilege of the people of God, that they shall walk with Christ. 1. It notes the great satisfaction of the saints to walk with Christ; they shall be filled with his company. 2. How safe it i», and what safety there is to walk with Christ', he hath a wing to spread over them. 3. What opportunities such have as walk with Christ. 4. What liberty suchii&ve as walk with Christ. 5. Such as walk with Christ, may be ture he will com- municate Jiis secrets to them, he will show them what they have to do. 2. We shewed you the great goodness of Jesus Christ, that he should take such creatures to walk with him, such defiled creatures. 3. Then let us take hee"'d of keeping our garments un- ' defiled, lest Jesus Christ cast us out of his company, and We can no longer walk with Christ any more. Oh take heed of walking blameless in the Ways of Christ. • These things were spoken from the first point. Now I come to the walking with Christ in white. In ripening the text, ,1 told you white might be con- sidered two ways. 1. As it respects our state, and so that by way of justi* ME. CARYL'S SERMON. SI fication, and thus they shall walk with Christ; but this is not the " walking in white" the text means. 2. Here is a further " walking in white," and that is matter of reward to the people of God. 1. To walk with Christ in white, it is matter of ho- nour, " white garments" are matter of honour. Princes, great kings " walk in white garments," so the saints of God shall " walk in white," Christ will honour them, and give them honour among them, because they have kept their garments undefiled. They shall " walk in white" like great princes, and honoured persons. " A good name is better than precious ointment:" they that are good indeed, they shall have a good name, they shall " walk in white." To keep the conscience clean, is to keep the credit clean ; and they who are careful not to blot their conversation, Christ will take care of their re- putation, that they be not blotted, that they walk with men in honour. It was worthily spoken in the 11th of the Hebrews, " they kept their garments undefiled;" and it was by the power of faith, and they obtained a good report by faith, keeping themselves from the pollutions of .the. world, they kept to themselves a good report. This honour and, good report which we get by keeping our garments " undefiled" is sure. Abraham had an honourable title, " Abraham my friend, and a man after mine own heart." Isa. xlv. 4, " Since thou wast precious in my sight, thou wast honourable." And not only so that the people of God are honourable in his eyes, but they also sometimes " walk in white," in the eyes of the men of the world: he can give his people room in the opinions of men, he ; moves their hearts to think well of them, and > he opens, their mouths to speak well of them; though, indeed, the honour which they, who keep their garments undefiled, have in this world, it is most usually from good men, from godly men, and, indeed, honour of them is most honourable. > Itis not much to us what others say or think of us* 32. MR. CARYL'S SERMON. what the. wicked world judge of us, yet I say, God cart and doth sometimes raise a testimony of honour for his people amongst carnal men of the world. Joseph would not defile his garments, he " walked in white" amongst men : true, he was cast into prison, what of that ? he was respected by the keepers of the prison, afterwards he " walked in white." In the whole Chaldean court, Daniel was one that " walked in white" with common men of the world, first with the prince of the Eunuchs, he had tender favour with him; he told him, he would not disobey God, to please men ; yet he did not rail against him, and call him a stubborn fellow, because he would not bow to Baal, and afterwards Daniel was as great a nian as any in all that province, he " walked in white." God hath created testimonies of honour for his people from some men of the world ; yea, they many times put white gar- ments upon them. So it was with Christ, in Matt, xxvii. and verse 4 : common men put a good report upon Christ, a white garment ; "Truly," saith the Centurion, " this' was the Son of God. Truly, this, was a righteous man," saith he. When he saw; how he carried himself at his death, he gave him a good report. Thus it doth come to pass, God doth sometimes keep up their honour in the world, who will not defile their garments, nor touch the sacrifice of Baal ; and it follows so with them, that the Lord shall clear up their credit and reputation, and they shall walk in white, in honour before the men of the world, Rev. vi. 11 ; where the souls under the altar are spoken of, who were miserably used in this world, white robes were given them, to every one of them, that is, Jtheir evidences were cleared. This may teach us the readiest way to the white robe, to the robe of honour; it is;to keep us from being defiled with sinful practices. Certainly they who please God, he can make the world to honour them ; if God approver us, he can make the world approve us too ; yet we must not think to have all speak well of us. Yet this MB. CARYL S SERMO.N. 33 we may say, if. we keep our garments undefiled, we shall walk in white in the eyesof men; if God see our gar- ments in the dirt, arvd spotted with the filth of the world, it will spoil thy honour we should have in the world. As it was said of Arius, when his garments were defiled, they called him Satanarjus, that is to say, devilish. Thus it may be, for the Lord hath a time to take our good name from us, to cause our light of honour to betaken from us. And as he hath caused us to walk in the white of honour in the world, so he doth sometimes cause us to walk in reproach with the world. They who defile their garments, lose their honour with men, and they lose their joy they should have hereafter, Mai. ii. 9 : " You have departed from my law, therefore will I make you con- temptible in the eyes of all men." It is a design of the spirit of wickedness to draw men to sin, that they may upbraid them ; that I conceive is the sense of the apostle, Gal. vi. 13. " For neither they themselves whp are cir- cumcised keep the law, but desire to have you circum- cised, that they might glory in your flesh," fsaith he. Oh, there are some of this wicked spirit, that would draw men to such and such wickedness, not that they joy in their returning, but that they might glory in their flesh ; when as they who stand fast, do even force a good testimony from their enemies: so it was the unhappy chance of Cranmer, the Pope did persuade him to sub- scribe, and did he get any honour by it? No, truly, they did upbraid bina, and reproach him, and so he had died in a raving condition, had not the Lord been merciful to him. I remember a speech of St. Austin, about drinking of healths : " Oh," say they, " it is upon the king's birth-day, and we cannot avoid it; if we deny it," say they, " we shall be reproached and scorned of all men." He gives them many answers to it, one of which (as I remember) was this: " God will so work, that if you will not comply with them, they in their hearts will honour you ; and whereas, if you did comply with them, they would dis- 34 MR. CARYL'S SERMON. honour you, and say you are base spirited." That is one thing of this point, that keeping close to Jesus Christ will get you this reward ; you shall walk with him in the white of honour with his people, and it may be with the world too. 2. " They shall walk in white," in the white of peace and joy, and inward comfort. I shewed you in the opening of the text, how the Scripture calls that walking in white, then the point is this: whatever becomes of the other white of honour in the world, they shall be sure of this, that abundance of peace, and joy, and comfort, shall possess their souls that keep their garments white ; they shall walk in the in- ward white of joy and peace with Jesus Christ, and this is a blessed reward. Indeed now this joy, this white of joy, arises in the soul three ways. • 1. From the testimony of their own consciences. O they' who have a good testimony from their own con- sciences, walk in white, 2 Cor. i. 12. " We have this for our rejoicing, the testimony of our consciences, that in all simplicity* and godly sincerity, we have our conversa- tion in heaven :" that is, walking in white. This is our rejoicing, our conscience speaks well of us, and kindly -to us; and who is able to express the sweetness of this thing ? None can know what this is, but they that have it, as it is said of the " new name written upon the white stone," Rev. ii. 17. It is a thing beyond ex- pression, what the joy and peace of a good conscience is I Now this I say, that our white garments, and our walking in white, ariseth from the testimony of our consciences. 2. As from the testimony of our consciences, so from that testimony which is greater than our consciences, the Spirit shedding abroad of divine love. Thus it is with those that do not defile their garments, but endure any thing, rather than defile their garments, Rom. v. 3, 4, 5. MR. CARYL S SERMON. 35 And not only so, but we glory in tribulations, know- ing tribulations worketh patience, and patience expe- rience, and experience hope, and hope maketh not ashamed ; and whence was ail this? because of the Holy Ghost which was given to us ; this causeth joy unspeak- able, " The Spirit itself beareth witness with our spirits, that we are the children of God." This witness doth cause wonderful joy ; much more than the witness of our own consciences. 3. This joy doth arise from a well-grounded hope, which that soul hath that keeps himself clean ; hope of enjoying heaven at last, hope of future glory, is our pre- sent joy, Rom. v. 2: " By whom also we have access by faith into this grace wherein we stnnd,and rejoice in hope of the glory of God." Now they who keep their garments white, have good ground of hope of the love of God ; therefore this must needs cause them to walk comfortably, as they who have this hope purify themselves; so they who purify them- selves have good ground of their hope, and therein great cause to rejoice, 1 Pet. i. 5, f> : " Who are kept by the power of Ged through faith unto salvation, ready to be revealed in the last times, wherein ye greatly rejoice, though now for a season (if need be) ye are in heaviness through many temptations." We walk in white, in hope we have of that inheri- tance. Now lay these three things together: if they who keep their garments undefiled, have the testimony of their own consciences, and the testimony of the Spirit shedding the love of God in their hearts, and a well- grounded hope of future glory, how can it be but these must walk in white with Jesus Christ? that is, in com- fort and joy of the Spirit, and of their own spirits. Thus David walked ; he had abundance of joy upon his conscience of his own integrity, and of keeping his heart and hands clean from those iniquities his enemies charged him with, Psal. Hi.: " The Lord shall judge his people. Judge me, O Lord, according to my righteous- n 2 36 MR. CARYL'S SERMON. ness, and according to mine integrity that is in me."— • He appeals to the Lord, — " The Lord shall judge his people. Judge me, O Lord, according to my righteous- ness." Thus he .appeals to God himself ; he had so much confidence, that his heart gave him, he kept himself from those sins. So Job walked in white; though his friends blacked ^him exceedingly, yet he walked in white in his conscience, Job xvi. 10: " Behold, my witness is in heaven, and my record is on high," I have not only a witness fn my conscience, but my witness is above. He walked in" white, notwithstanding all his afflictions from God and his friends, Hezekiah walked in this white, when death "looked him in the face : " Lord, thou knowest I have walked uprightly with thee," I need not stay in the proof of the thing ; let me make some use and improvement of it. Use. Is this blessed reward to those who keep their garments white, to walk in the white of peace and joy? Then here we see the happiness of all those who are true to Christ and his ways, Psal. cxix. 1. "Blessed are the jindefiled in the way, who walk in the law of the Lord." It is just in the language of the text; they indeed shall walk in white. It is a great part of our blessedness to have peace of conscience, and inward joy. Oh how much better is it, than the peace and joy pf this world, and the cpniforts of this world ? Prov. xv. 13, "A merry heart," or, as another translation saith, "A good conscience," and indeed a merry heart and a good conscience do but one explain the other : " A merry heart," or,"a goodcon- science, is a icpnfcinual feast." Here is no surfeiting in this feast, but a continual music, continual joy and comfort ; Oh how blessed are they who are undefiled in the way! That which Christ said of the lily, " Solomon in all his glory was not arrayed like one of these," so may I say of the lily-white soul that keeps himself white in the world, who keeps himself white in matter of practice and wprship* " Solomon in all his slorv was not arravpH lil™> MR. caryl's sermon. 3$ one of these lily-white ones." Oh the rivers, of con- solations that flaw to them that keep themselves out of the puddles of the world ! If you keep yourselves from the puddles of the world, from the dung of the world, ye shall ha^e rivers of joy flowing into your souls. I may say to all such, as Solomon saitb, Eccles. xi. 9. " Go thy way:'' it is a familiar speaking to tbem : Go, thy way, blessed soul, eat thy bread with joy, though the world feed thee with the bread of adversity, and though the world give thee, nothing but the water of affliction, yet let thy gar- ments he always white; though the world clothe thee in mourning, and cause thee to prophesy, in sackcloth with the witnesses, yet be of good comfort, O lily-white so,ul» for God now accepfcetta thy works; now drink thy wine with a merry heart, thy labour, thy ambitious labour is that, whether present or absent, thou mayest be accepted of him, thou hast the fruits of thy labour, the Lord ac- cepts thy works, therefore rejoice in it. Here is the hap* piuess of those who keep themselves clean from a defiled, and a defiling world. 2. This point gives us an account why the servants of > Christ stand so strictly upon their terms with the world,, even while some call it peevishness, others ignorance, others wilful stubbornness. What is the reason? the reason is, because they under- stand in some measure, and have had experience in some measure what it is to walk in some measure with Christ in white, and it hath left such a relish upon their souls, that they would not lose it for all the dainty mor- sels of this world: they had rather indeed walk with Christ in white,than walk with the world in scarlet ; there- fore they must stand upon their terms, Prov. x. 32. " The lips of the righteous know what is acceptable :" the lips are instruments of speech, not faculties of knowledge.—*- Aye, but there is a great deal of commerce and converse be- tween the speech and the understanding, and a righteous man will speak nothing with his lips, but what be under- stands j therefore be is said to understand. The lips of 3$ Mit. caryl's sermon* the righteous know what is acceptable: to whom? "The lips of the righteous know what is acceptable to God/' for they are acquainted with his rule, and God hath shown them his covenant, he hath shewed them the pattern of his house, and the way of his worship. Now because they are pretty well skilled, and know what is acceptable to God, therefore they will run any hazard, undergo any afflic- tion, rather than do any thing that will not please God, or be! hurtful to their own consciences ; they are afraid of losing their peace, and comfort, and joy with God, there- fore they will not let go the ways of God, as Job saith, Job xxvi. 6. "I hold fast my integrity, and my heart shall not reproach me so long as I liver" as if he had said, You my friends have reproached me, but I am resolved my heart shall not reproach me so long as I live. The heart or conscience is a busy faculty, and hath many offices, it records what we do, and comes as a wit-. ness. The conscience is judge of what we do, and accord- ingly reproves what we do amiss; therefore saith Job, " I will take care of this :" I am more afraid of the reproach of conscience, than of any man whatsoever; therefore I will not do any thing that may cause my conscience to re- proach me as long as I live. This is upon the heart of God's people, they are resolved, let men reproach and rail against them as much as they will, their hearts shall not reproach them. 3. In the third place, let it be a word of caution and admonition to all at this day, to take heed of defiling their garments: if you defile your garments, Christ will pro- nounce another sentence, he will pronounce a sentence against you; he hath threateningsfor those who defile their garments, in the place of rewards, for those who keep them clean; they who defile garments, shall walk in garments of black, in the black of dishonour, as Job saith, "I walk all day mourning without the sun:" the sun of righteous- ness shall not shine upon them. Oh what bitter and sore things have many tasted for defiling their garments, when forfavour of men, or to please men, they have stained their .MR. CARYL'S SERMON. 39 own garments! What sad bitter. things have been upon them, how hath conscience risen up against them! Otake heed of the after-claps of conscience, I may say, take heed of the thunder-claps of conscience; for they will come upon you one time or other, if you defile your garments. As they who to please men defile their garments, often fall into their displeasure, whose favour they sought: so often- times such fall into displeasure with themselves, or to be sure they shall at last. There is many a one lives under the disfavour of his own conscience, many a one that his con- science will not give him a good word, or a good look, whence hath it been? they have defiled their garments. They who venture to do things displeasing to God, shall not long be pleasing to themselves. The story speaks of Francis Spira, that to please men, to save an estate, he defiled his garments; and he pre- sently fell into rebuke of himself, and lived under the re- buke of his conscience a long time. r Job viii. 15. speaking of the hypocrite, " his hope shall be cut off; " the word signifies to loath, so some trans- late, " his hope shall be a loathing to him, he shall loath his hope." There is a two-fold loathing : first, a loathing to repentance ; that is, a gracious loathing, a loathing our- selves for our sins against God. And there is a loathing of despair, and that is the loathing there meant: the. hy- pocrite shall loath his own hope ; that is, he shall loath it despairingly. It is an affliction to be loathed by men, but it is a dreadful judgment to be loathed of ourselves despairingly; this is the suburbs of hell, for this will be the portion of the damned for ever, for their vanity, for their madness, it is next to the regions of hell, for their worm dieth not ; and that is the worm of conscience. Oh therefore take heed, conscience may be silent, yea it may flatter for a time, but when conscience is provoked it will speak, yea thunder. There is no such thundering preacher in the world as conscience is, the thundering, of; Mount Sinai isnot like the thundering of pur conscience. 40 MR. CARYL S SERMON. Fourthly and lastly, let it be for exhortation and en- couragement, for Christ here makes it an encouragement, so let this be an encouragement to keep our garments undefiled, the remembrance that we shall walk with him in white, in the white of peace and joy in this world. Who would not walk in this white ? Who would not be among those who keep their garments white in the midst of a defiled and defiling world? Let me give you but a three-fold consideration to stir you up to an exceeding exactness and carefulness not to defile your garments, seeing there is such a reward promised, such a habit of white promised as this white, wherein we shall walk with Jesus Christ. It is an ange- lical happiness, so much Heaven is come down upon ye while ye have this white. It is Heaven before Heaven, Mat. xxviii. 3. The angel that came down to the sepulchre of Christ, his raiment was white as the light. The mar- tyrs, when they had angelical apparitions, they always appeared to them in white ; as one upon the rack thought he felt an angel supplying him, while his enemies tor- mented him. Christ calls the Pharisees " whited sepulchres ;" they are whited, but whited sepulchres ; that is a woful con- dition to be whited like a sepulchre. Thus it is with those who defile themselves, they are whited walls and whited sepulchres. They that keep themselves white shall walk in white, shall have angelical glory. Secondly, Consider this white, or walking in white, is such as conquers all the blackness of this worlds It is not possible for the world to alter the colour of this white, how much dirt soever they put upon it; this white will be white still, they cannot turn it to be black; they can- not take away this peace, this joy from us ; they cannot strip us of this habit ; they may pull oft' your fine gar- ments, butyou cannot be striptof this white. " Your joy shall no man take from you," 2 Cor. vi. 20. — " As sorrow- ful, yet always rejoicing ; as poor, yet making many rich; as having nothing, yet freely possessing all things." The MR. CARYf/s SERMdN. 41 world may put us into a sad estate as to the world, yet we are not out of our white garments, always rejoicing, Heb. iii. 13. Although the fig-tree shall not blossom, nei* ther shall fruit be in the vines, the labour of the olive shall fail, and the fields shall yield no meat, and the flock shall be cut ofl' from the fold, and there shall be no herd in the stalls, this cannot take away the white garments; no, saith the prophet, " yet will I rejoice in the Lord, and joy in the God of my salvation." It is a conquering joy, turns all sorrow into joy, and blackness to whiter therefore keep clean." Thirdly, Consider this: this white of peace and joy, as it is a joy unconquerable, so it is that will be with us most when we most need it, when worldly joys are far- thest from us then this joy will be near to us. That is a marvellous comfort to have comfort in its season. The martyrs who have kept themselves white, have had this white, and walked in this white ; but when they had most need of it, and come actually to suffering, then they have had most of it. This is a blessed thing ! this the martyrs of Jesus Christ hath given witness of, although they have had peace and joy in their consciences at other times, yet never so much as in the hour of temptation. When they have been cast into the coal-house, they have had white garments ; when they have been cast into prisons and dun- geons, how have they rejoiced! It is said of Paul and Silas, they were men that kept their garments undefiled, and they had a great deal of peace and joy ; when they were put in the stocks and dungeon, then they sung at midnight : what an enlargement of heart had they at that time! So in the stories of ancient and latter times, how have they rejoiced, and gone triumphing to the gibbet ! for then Christ gives most of this white. It hath been the use of persecutors to put filthy garments upon the martyrs, draw- ing pictures of devils upon them ; and as their malice hath risen to the height (that in the time of sufferings) to make them look like devils, then the love of Christ hath risen to 42 MR. CARYL'S SERMON. the height, and they have been full, of peace and joy at that time ; therefore be encouraged to walk with Christ in this white. This white is an angelical habit, it is an un- conquerable habit, and it is that will be with us mos.t when we have most need of it. I should have, added a third, that walking with Christ is an honour, and it is walking in the white of peace and joy. So, thirdly, it is a truth of walking with Christ in the white of gloryj as in the transfiguration, which was a type of Heaven, " his raiment was white, so as no fuller on earth was able to whiten it ;" and that is it which I might have spoken of to you, that they who keep their gar- ments undefiled,here, shall be sure of that, to walk with Christ in glory hereafter. If we should miss of the white of honour, and have not much of the white of joy, yet be sure we shall walk with Christ in the white of glory. I would only say this to you, that as I have from this text, and many more, laboured to bring poor souls into a white state, to a state of j ustification, to a state of holiness ; and as I have been pressing you to keep your garments white* that you may be in the habit of white, as your re- ward ; so it shall be the desire and prayers of my heart, that if I should have no more opportunities among you, that as you have been stirred up to get into this white of grace, that you and I may meet in the white of glory, where we shall never part. Here are three whites: the white of honour is good, the white of peace and joy is very good, the white of glory is best of all; that is the answer of all our prayers, and that is the issue of all our working; then we shall have as much as we can hold for ever. 43 MR. CASE'S SERMON. Preached August 17, 1662. rev. ii. 5. Remember therefore from whence thou art fallen, and repent, and do thy first works; or else I will come unto thee quickly, and will remove the candlestick out of his place, except thou repent. /CHRIST here prescribes precious physic for the heal- ing of this languishing church of £phesus; it is compounded of a threefold ingredient : — 1. Self-reflection, " Remember from," &c. 2. Holy contrition and humiliation before the Lord, " Repent," 3. Thorough reformation, " Do thy first works." I left the last time upon the second of these, namely, " Repentance;" and that which I did upon this part of Christ's advice was, not so much to open to you the na- ture of repentance (which is not so proper for this place), as to give in a catalogue or list of such special sins, as Christ doth expect that all his people in these three na- tions should lay to heart, and repent of before the Lord... I gave you in a list of eleven special sins that we should repent of, and humble ourselves for before the Lord. — As, 1. Omission of duty, prayer, reading the word, medi- tation, &c: any thing will be for excuse to lay by duties, and we are secretly glad of an excuse. 2. Remissness of duty. In things of the world we are all in all, and all in every part; a man cannot thrust an- other thought into us; but in prayer, how many things are we doing ! 44- MR. CASE'S SERMOff. 3. Hypocrisy. How unlike are we at home to what abroad ? and in company to what in secret? 4. Pride. In apparel, houses, parts, blood, birth-right, yea of grace itself, of humility, ministers, ordinances, &c. 5. Covetousness. Never did covetousness invade the professing party as now: the more goods, men get, the less good they do. 6. Sensuality. Voluptuousness, wantonness, Christians let themselves loose to the creature ; lay out their affec- tions on things below, as if part in the serpent's curse as well as their own. 7. Animosities and divisions among Christians. Many have been active to kindle, but few to quench divisions. S. Uncharitable censuring one another. 9. Formality in duty. Witness, 1. Unprepared com- ing. 2. Unsuitableness of spirit to, and 3. Want of reflec- tion after, duty; how we have sped, what we have got; Sabbaths, sacraments, come and go ; Monday morning finds us the same as before. 10. Mis-spent Sabbaths, some profane, others idle away the sabbath, &c. 11. Neglect of our Bibles in our families and closets. I pray God it forego not some great evil coming upon you, as before the massacre in Germany it was observed, &c. I proceed. 12. That want of mutual forbearance among Christians. Alas! Christians know not how to bear one with another in the least kind of measure. Oh the short-spivitedness among Christians! they cannot bear one another's burdens, they cannot bear with one another. It is very sad that we that stand in need of so much forbearance, should express so little to our brother. It is an argument " we know not of what spirit we are of," as Christ told his disciples. Oh, how unlike to that God whom we profess to be our God! he is long-suffering, patient, full of goodness, gen- tleness, mercy, &c. We can bear nothing, we can suffer nothing one from another. 13. Our great murmuring against reformation and re- MR. CASE'S SERMON. 4.5 formers. " God hath heard the voice of our murmuring," Exod. ii.6. As if there had been nothing that would have undone us but reformation ; and truly God seems to speak such a word as that was, (Num. vii. 5.) in displea- sure and anger, " I will make your murmuring to cease ;" I will take away the cause of your murmuring; I would have reformed you, and you would not be reformed. As Christ- to Jerusalem, " I would, but you would not," Mat. xxiii. The time may come when we would, and God will not; when we shall cry, "Other lords have had do- minion over us," &salms,&c. Time was, when one could not have come through the streets of London on an evening in the week- day, but we might hear the praises of God, singing of psalms: now it is a stranger in the city, even upon the Lord's own day. Oh! how have governors of families cast off the care of the souls that God hath committed to them ? How careless are they of the souls of their yoke- fellows that lie in their bosom, of their children, the fruit of their loins, masters of their servants, &c. And in the mean time are ready to stand up and justify them- selves With the boldness of Cain, to say to God, "Am I my brother's keeper ?" Am I the keeper of my yoke- fellows', children's, servants' souls ? Yes, thou art the keeper, &c. God hath put them into thy trust, and if tbey perish throtigh thy fault, " they may die in their sins, but their blood shall be required at thy hand." God will say to thee as he did to Cain, " Thy- brother's blood crieth in my ear." 15. Our " indifference as to matter of faith arad doc- triue :" that w«a have not been more zealous for the 46 mr. case's sermon. truth of Christ, that great trust and depositum which hath been committed to us. We hare accounted it no matter of what opinion or judgment men be in these latter times. It is an universal saying, "No matter what judgment men be of, so they be saints:" as if "truth in the judgment," did not go to the making up of a saint, as well as holiness in the will and affections : as if Christ had not come into the world to bear witness of the truth, which was his great design: as if it were no matter, if God have the heart, so the devil be in the head : as if no matter that be full of darkness, so the heart be for God. 16. The " unsuitableness of our conversation to the gospel of Christ :" It is the only thing the apostle puts the Philippians in mind of, and commits to their care, Phil. i. 27. and truly in these unhappy days it hath been the only thing men have neglected and despised: how little care that our conversations should honour the gos-* pel, &c 17. "Our living by sense, and not by faith." Surely (my brethren) among all the sins in England that the, people of God have cause to be humbled for, there is not any whereby we have more provoked God than by that sin of our unbelief. Murmuring and infidelity have been our two great sins, for which, it is the wonder of God's mercy that he hath not caused our carcases to fall in the wilderness : he may take up that complaint of us that he did of Israel, Num. xiv. 22. "Because all those men which have seen my glory and my miracles which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice, surely they shall not seethe land, &c. And this is the lamentation we may take up, that truly to this very day we have not faith enough to carry us from one miracle to another; from one deliverance to another, from one sal- vation to another : let one deliverance pass over our head, and no sooner one wave rises higher than another, but we are ready to cry out with Peter. " Lord, save me. I Derish :" MR. CASE'S SERMON. 47 And well were it if our fears did issue into tears, and cries* alter Christ: we rather are ready to cry out, as those in Ezek. xxxvii. 11. " Our bones are dried, and our hope is ^ost, we are cut off for our parts." We are a people that never knew how to honour God in any distress God hath brought us into ; never learnt to glorify God by believing: if we cannot see him, we cannot believe him. Surely that which God hath done for us in such a succession of miracles, it might well at least have been found for our faith, dur- ing our sojourning. In our pilgrimage we might have learned by. all that we have seen, to believe God : we might have made experience to be the food of our faith : and upon all the providences of divine power, wisdom, and goodness, we might have discoursed ourselves into belief, as David, 1 Sam. xvii. 37. " The Lord hath deli- vered me out of the paw of the lion, and of the bear, he will deliver me out of the hand of this Philistine." So Paul, " He hath delivered, and doth deliver, we trust he will also deliver." . Oh, my brethren, we dishonour God, and starve our faith, by forgetting our experience, while we proclaim by our own unbelief, that we have a God that we dare not trust. If we perish we may thank ourselves for it ; surely if we miscarry, that account may be given for it, that we find, Mat. xiii. 58. " Because of our unbelief." There is a rest of God before us: if we do not enter in it is because ofour unbelief. 18. "Want of sympathy with the bleeding, gasping, groaning, dying, churches of Jesus Christ." They have been in great afflictions round about ; have called to us, pity me! Oh pity me my friends! for the hand of God is gone out against me. We cannot look any way but we see cause of bitter mourning ; but we have not laid the blood of Germany, Lithuania, Piedmont, &c. to heart; therefore God may justly lay it to our charge. Want .of fellow-feeling, with our brethren in their afflic- tions, it is a kind of persecution, a kind of being accessary to their sufferings. That we have not mourned* wept, 4g mr. case's sermon. bled with them ; that we have not lien in the dust, smote on our thighs, &c. God may justly say to us, as Amos vi. 6 7, " They shall go captive with the first that go captive, because they are not grieved for the afflictions of Joseph." The word in the Hebrew signifies, none of them have been sick for the afflictions of Joseph. Oh, my brethren! When did we go to bed sick for the afflictions of God's people abroad ? When did their miseries cost us an hour's sleep ? or a meal's meat? When did we lie in the dust, and cry out, Ah Lord! their glory! Because we have not shed tears for their blood, God: may justly say^ The next turn of persecution shall be yours, because you have not been afflicted in the afflictions of my people, &c. 19. " Our grievous umsensibleness of God's dishonour." Religion never suffered the like as it hath done these lat- ter days, by the pride and hypocrisy of some pretenders to it. God's name hath been thereby blasphemed by an esril and hypocritical generation, the people of God have lien under the greatest reproaches and contempt that ever any did under the heavens; and yet all this while we have not been concerned in it, carried ourselves as if unconcerned in the reproaches of religion : blasphemously reflected upon the name of God, who in these times of blasphemy, have gone in secret, lien in the dust, and cried with holy Joshua, " What wilt thou do unto thy great name?" Josh. vii. 9. We have not laboured to pre- serve in our own souls, or stir up our brethren, to a hojy sense of God's name, as those primitive saints, Mai. iii. 16. Where are they that have been affected with, and afflict- ed for the sufferings of the name of God ? O consider how Jittle is God and religion beholden to us for our tears, sighs, or groans? What is become of that child-like spirit that was wont to possess the spirits of God's people ? It is perished, and with it, without special timely repen- tance, we shall perish also. 20. *' That epidemical sin of self-seekrng, and self- pleasing." Oh, my brethren, we may revive that com- plaint of the apostle, " all seek theirown* not the things MR. CASE'S SERMON. 49 which are Jesus Christ's," Phil. ii. 21. This,, this hath been the source of all our miseries. While some had power in their hands to have done great, things for God, ■what did they do, but neglect the interest and trust in their hands, and fell a feathering their own nest, and building to themselves houseand names, that they thought would continue for ever : and to divide the spoil among themselves, as if their own game they hunted, and others in inferior station began to divide, and every one began to snatch, as if the dust of the earth would not. serve every one for a handful : and in the mean time a sea of error hath been ready to over-turn us. Yea, all men seeking to be pleased, not to please: whereas our duty is to study to please, not to be pleased, &c. You see in all this I have not mentioned one of those gross profanenesses, that stare heaven in the face, as drunkenness, filthy and abominable whoredom, fornica- tion poured out in every place, horrible blasphemy, con- tempt of God and religion, profanation of God's sab- bath, &c. because I speak now to those that are profes- sors. I have given in a catalogue of the sins of those that profess the name of Christ, that relate to Christ by a special engagement and relation : these have been the sins of God's family. And if we would have God repent of the evil of punishment, we had peed to make haste to repent of the evil of sin. We have been a long time in sinning, we had need be a long time in repenting. I tell you, Christians, we have been these late twenty years doing nothing else but sinning against God ; and should God let us live twenty years more, it would be too little to weep for the procreation thereof. Learn to lay these and other sins to heart, that God may never lay them to your charge. The third advice Christ gives here £or the prevention of the removal of her candlestick, is reformation,. " do thy first works." Reformation indeed is a fruit and evidence of such repentance: repentance is npthing else but, the breaking of the heart for and from sin. E 60 un. case's sermon* I have spoken of it merely as it is the" eontrition of ttw soul for sin : I come to speak a word of the other part* as it consists in " turning to Gody and doing our first Works." This is the method God prescribes his people, Lam. iii. 39. " Wherefore doth a living man complain, &c." under God's afflicting hand ? Instead of reforming* men are pTone to fall a complaining; not only naturally as irrational creatures may, under some pinching extre- mity ; but sinfully, i.e. when their natural grief is let out in a distempered and inordinate manner; when natural groans are accompanied with unscriptural affections, which vents itself, I. Sometimes upon the affliction, as if but one intole- rable burden in the world, and God must needs lay that upon them. Lam. i. 12. and iii. L and v. 10. II. Sometimes of instruments. Thus Esau complains "of liis brother ; " is he not rightly called Jacob, a supplan- ter?" of his father, " hast thou but one blessing, &c. ?" t3en. xxvii. 3, 4. of any thing rather than of himself. He doth not say, "Am not I rightly called Esau ? What a wretch am I that have despised and sold my blessing ?" Mostly we complain of that which deserves n,o blame, the guilty of the innocent, 1 Kings xviii. 7. Isa. x. 5. Jer. viii. or we Tjore too much upon second causes, or com- plain of instruments, not of ourselves, or of wicked men, riot of wickedness ; of their cruelty, more than, of their blasphemy; of their injuries against us, more than as God's enemies; or more of revenge in our complaints than murmuring : our complaints concerning their afflict- ing us, not accompanied with our prayers for their eon- Version, &c. III. Sometimes of God himself, not as one of his chil- dren, who complains 1. To God, not of God : thus " Christy my God, my Goa^ &c.*' 2. With a holy confidence, " my God, my God," twa> words of faith, for one Word of fear, &c. MR. CASES SERMON. S-l 3.: In his complaints, is very tender of God's glory, sjfraid to think or speak a hard or uncomely thought or word of God., 4. Carefully distinguishes between what God doth, and what man doth ; observes and separates the unrigh- teousness of men from the righteousness of Got). , 5. With humble enquiry what cause may be of his dispensation, Job x. 2. and xxxiv. 31. 6. With a disposition to bring up his will to God, not that God should bring down his will to him; if it be possible let this cup pass; however glorify thy name, provide for thy own glory, and do with me as thou pleas- est, but as a sinful creature, sometimes ready. tp call Providence in question, Ezek. viii. 12. or to break forth and to charge God foolishly, either of tpo much severity, Ezek. xviii. 2. 25. or of too long delay, Isa. xlix. 14. or their mournings are turned into murmurings, Num. xiv. 27. or their complaints are mixed with unbelief: Psal. lxxviii. 19. or of their punishment^ not of their sin; and nothing will satisfy them but deliverance. Now this is not the way ; for this way of complain- ing is, 1. Fruitless, a house on fire is not quenched with tears. Murmuring will not scatter the clouds. 2. Causeless: Thou hast thy life for a prey, Jer. iv. 5, 6. What, a living man, and complain, and that when it is for the punishment of his sins ? This kind of complaining is causeless: if you compare sin and punishment toge- ther, there is no proportion : for sin is a transgression against an infinite God ; punishment but an affliction upon the finite creature : Sin is an evil against God ; pu- nishment an evil against the creature : Or if you consi- der what sin is in its nature, it is a contrariety to God's nature (God is holy, sin impurity.,) A contradiction to God's will: God saith, " Do this ;" the sinner saith, " I will not." God saith, "Do not this abominable thing which I hate:" The sinner saith, " I will:" It is the transgression of God's pure and holy law : Nay it is a E 2 52 Mil. CASES SERMCfN. practical blaspheming against all the names of God, the rape of God's mercy, and the dare of God's justice, the challenge of God's power. Sin gives the lie to God's truth and the fool to God's wisdom;" and what can sin do more, than to take away God's good name ? God's being? and that sin would do. Or, it is causeless if yon consider against whom sin is, i. e. God himself, who is a jealous God. Now a sinner takes another lover into his bosom before his eyes; yea, he is a holy, righteous, omni- potent, almighty, living God. Thoughts of this may well keep us from complaining. Indeed, whatever our afflic- tion be, we have as much cause to give thanks, as to mourn; if you consider, whatever the punishment be, it might be worse ; or do but look well into it, you will see more mercy than affliction, Psal. cxix. 75. 3. Sinful. There is in it, 1. Unthankfulness ; while we complain of one affliction, we over-look a thousand mer- cies : whereas true grace is ingenuous, and can see a lit- tle kindness mingled with a great deal of severity. The church of God in captivity comparing her afflictions with her mercies, breaks forth, " It is of the Lord's mercy that we are not consumed," Lam. iii. 22. Blessed be God, it is not yet so bad, but it might be worse, 2 Cor. iv. 8. " We are troubled on every side, yet not distressed ;" though laid wait for, beset on every sidei put to strive arid strug- gle, yet we escape ; God gives an issue in the temptation. •* We are perplexed but hot in despair:" we are not so helpless that we know not how to turn us : we have a God to go to as bad as things are, the Lord's name is a strong tower : " persecuted, but not forsaken," we are sha- ken out, but not to shivers ; persecuted, but not conquer- ed, our God hath not quite forsaken us: "Cast down, but not destroyed," Psal. cxviii. 13. we are cast down, but not cast off. So Luther, " they may thrust me back, but they cannot thrust me down : they may crush me but they cannot kill me, or, they may kill me, but they cannot hurt me : they may shew their teeth, but they cannot devour." Is it a fever? It anight have been eter- MR. CASE'S SERMON. 53 nal flames : Is it scarcity ? it might be universal famine. Is it the danger of losing the gospel? it is the mercy of God it is not done already. Are we in captivity ? We might have been in hell. Are we in prison? It might have been Tophet. " The Lord hath chastened me sore, but he hath not given me over unto death," Psal. cxviii. 18. Though men have lost their bowels, God's compas- sions fail not; God is as faithful as ever ; he hath taken away some of our mercies, but he hath not taken away all; he hath left us more than he hath taken : They are new, they are renewed every morning. When old mercies are spent, God sends us new ; he is the Father of Mer- cies, begets new mercies every moment. Who can num- ber or measure his mercies of one day ? Whatever our fears are, O blessed be God, he loads us with mercies. Now the complainer overlooks all these, there is much un thankfulness in it, and that is a kind of atheism. " She knew not that I gave her corn and wine," &c. Hos. ii. 8. 2. Pride— only by pride c&mes contention. Men never quarrel with God about their condition, but it is out of the pride of their heart Proud man would feign sia, and not hear from God ; would take liberty to sin, hut would not have God take liberty to punish, Isa. viii. 3. God must take notice of our duties, not of our sins. God shall hear of it, if he take not notice of our prayers; but it shall be by complaining if he take notice of our sins. A proud man, whatever he hath , it is no more than his due, and whatever he wants, God is his debtor, Hos. vi. 14. The want of a compliment undoeth him in the midst of honor. If we want but one thing our hearts would have, surely nature is proud and ready to pick quarrels with God on the least occasion : nay, if he will not give that mercy we would take all, &c. 3. Rebellion — God strikes him for sin, he strikes against God, Jer. xxxi. 18. God draws one way, and he another, &c. 4. Unbelief— He that complains of his punishment, 54 ME, CASK'S SERMON. never believed sin to be so great an evil, or God to be such a one as revealed in the word. 5. Interpretative blasphemy. 1. While we dispute our afflictions, and wrangle with the present dispensation, what is it but to make ourselves wiser than God? We seem to tell God how it might have been better, and so we do, as it were, give God counsel. When he calls tor obedience, is not that blas- phemy to set up our Wisdom against God's? 2. While we complain of punishment, we take sin's part against God ; we do, as it were, justify sin, and judge God. God*is 'unrighteous to puhish such a sin as this with such grievous afflictions. 3. By complaining, we do, as it were, summon God to our bar, to come and give an account of his actions atour tribunal. What poor miserable creatures are we, that in our afflictions are so far from helping ourselves, that we commonly add to our own misery ! No affliction is intolerable till sin come in it. The yoke God hath made easy, we make intolerable ; and make God to be our enemy, while he by affliction would become our friend. Now this being found not to be the way : that which God counsels and advises is — 1. Self-examination — " Let us search and try our ways ;" — Sin and hypocrisy lies close and deep ; there- fore, we must take pains, dig to the bottom, set up a tribunal in our own conscience, summon, try, judge our- selves over and over in God's presence. He stands at our closet doors, to hear what we will say, Jer. viii. 6. before execution : what indictment We will bring in against ourselves. We can tell what such a drunkard, such an unclean person, &c. hath done; but no man saith, what have I done? mypride s myunthankfulness,myunfruitfulness,&c. 3. Reformation — ft And turn again unto the Lord." Sin is aversio a Deo, # conver&io ad creaturam : reformation is a turning again from the creature to God. MR. CASE'S SERMON. 55 3. Frequent and fervent prayer, — "Let us lift up ;" there is the frequency, let us do nothing else but pray ; let us be continually lifting up our prayers ; make our houses houses of prayer. Thus David " Thou foughtest against me without a cause : (Did he take counsel against princes to be disloyal ? to take up arms? No) but I gave myself unto prayer," Psal. cix. 4. Therefore if you prayed be, fore, now do nothing else; it notes habitual and constant prayer (our hearts with our hands) to crave, and, as it were, to pulldown mercy, as if we would wrestle with God, and say, Nay, nay, " I will not let thee go until thou bless me," Gen. xxxii. 26. It notes our fervency. And fp,r our encouragement it is (unto God in the Hea- vens) which expresses his sovereignty, omnisciency, om r nipotency, everlastingness, &c. 4. Judging ourselves, or confessing of sin, — " We have transgressed." 5. Aggravating our sins, — " and have rebelled," i. e. we have turned sin into rebellion; rebellion hath been the aggravation of our sin. We have sinned against the clearest light, dearest love, &c. Neh. ix. Ezek. ix. Dan. vi. 6. Justifying God, — " thou hast not pardoned." A word not of murmuring, complaining, or accusing God of hard dealing, but by way of justifying God: we have trans- gressed, therefore thou hast not pardoned. Why shouldst thou repent of the evil of punishment, when we have not repented of the evil of sin ? Thou hast punished us less than our iniquities deserve. So in the text, " Do thy first works." Sip is a depar- ture from God, repentance a coming back again toGqd- Turn thou to him from whom the children of Israel have deeply revolted. The soul hath many turnings and wind- ings, but there is the best motion of all, when the soul {with the dove) returns to God, frpm whom it came. Apostacy is the loss of our first Iqve. Repentance is the recovery of it, and reformation is the doing of our first works. I have npt time to enlarge as I desire: I shalloniy offer a few things, that might help to quicken vou to this great duty. 56* MR. case's sermon. My brethren, we have no great cause to boast of Eng- land's first love. Never so good as it should be, yet many can remember when England hath been much better than it is. Time was, when doctrines have been more sound, dis- cipline more exercised for the suppressing of sin and profaneness ; ordinances kept more pure from sinful mixtures ; when London kept sabbaths better than now, . loved their godjy ministers more than now, honoured them that were set over her for their works' sake, would have thought nothing too good for a faithful minister; when Christians loved one another with a dear, hearty, fervent love ; when there was less compliment, but more real love and affection among Christians; when Chris- tians improved their meetings, converse, Christian con- ference, and other soul duties to better purpose than now ; not to foolish disputations, or wanton sensual ex- cess, but to their mutual edification ; when they improv- ed their times for comparing their evidences, communicat- ing their experiences, and building up one another in their most holy faith ; when there was more industry in professors than now, to bring in converts ; when private Christians thought it their duty to be subservient to the works of their ministers^ to bring in others to Christ, especially their family. Time was, when more care of young converts than now, when none could have looked out after religion, but some or other ready to lend them their hand, and sbew them the way, explaining it clearly to them ; but now young converts may be snapt into separation and error, and none look after them. Time was, when more care of the truly godly poor; when error was more odious ; when popery was more hated than now : when.the name of a toleration would have made Christians to have trembled ; when Christians were better acquainted with their bibles; when more time spent in secret prayer ; when more tender of one another's names and honours, would heal one another's re- putations, and would smead the Ian of r.baritv nmr those mr. case's sermon. 57 mis-reports and scandals that might be cast upon them ; when Christians rejoiced more in one another's good, and mourned in one another's sufferings: when Christians did moi e earnestly^contend for the faith once delivered to the saints, &c. Oh do you not only your first works, but our fore- fathers first works : be as zealous for God and his truths* as tender, mutually careful of one another as they. Our fears be very great, and truly our provocations be greater : our dangers are great, but our sins greater : yet here is a word, here is matter of encouragement, that yet there is balm in Gilead, physic of Christ's own composi- tion, for the reviving and healing of aback-sliding people. Christians, Christ Jesus is become your physician, he hath prescribed you apotion made up of these three ingredients, self-reflection, holy contrition, thorough reformation. Christians, now take this receipt. Christ advises you, if you will not, there is no way but one, " Or else I will come unto thee quickly, and will remove thy candle- stick." There is yet a means or two I find in scripture for the preventing of threatened ruin that bath been very near, that God hath prescribed for a people or person in great danger, when ready to be cut off and destroyed. Now that which I would commend to you in reference to what you would beg of God for England, is^ First, in your addressing yourself to God for that mercy your souls are set upon, and you wrestle with God for, that you would make some special vow to God. I find the saints have done so, when reduced to great straits, not knowing what to do. Thus Jacob vowed a vow, say- ing, " If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace, then shall the Lord be my God. And this stone which I here set for a pillar, shall be God's house;" Gen. xxviii. 20, 21, 22, The special thing Jacob vows, ■as, that he would continue in the pure worship of his 58 MR. CASE'S SERMON. forefathers, that he would still honour God as his God. in that way be would be worshipped; the special thine; is, that he would build a house for the worship of God; here he would erect a place of public worship. And thus " Israel vowed a vow unto the Lord, and said, If thou wilt indeed deliver this people into my hand, then will I utterly destroy their cities/' Num. xxi. 2. They vowed they would not spare any of the enemies of God, if he would deliver them into their hands. Thus Jeptha, Hannah, David, &c. Judg. xi. 31. 1 Sam. i. 11. Psal. cxxxii. 1, 2. Certainly in times of great distress, it is not improper or uncomely, but that which God may expect and take well, that you make some special vow, if God would prevent your fears, if God would continue forfeit- ed mercies, dearer to you than your lives, you would set apart some special thing for God, something for the propagation of the gospel abroad, for the maintenance of a godly ministry at home, for setting up the preaching of the gospel in the dark corners of the kingdom, &c. This must have some cautions with it : As, 1. We must be sure our vow be of what is in our Own power, we must not make vows of that which is none of our own. " I hate robbery for burnt-offerings." We must not make a vow to God of that which hath been unjustly or unrighteously taken away, or with-held from any. It is Sacrilege instead of a Sacrifice. 2. It must be of things warrantable and justifiable by the word. 3. It must be of such things that we are not bound to do, before vows, by the standing obligation of religion, and of our profession: but of something that is in our own choice, that we will voluntarily make a free-will offering of it to God. 4. We must take heed that we do not entertain a su- perstitious thought of our own vows, as if we had merit- ed a mercy at God's hands by our vows. God looks for some special vow at our hands, that we may shew how much we prize and value the mercy we would have, that MR. CASE'S SERMON. 5§ we would be content to part with any living, though to the half of our estate for it. 2. Another thing I find, is, that in the mean time we should do something by way of extraordinary bounty and charity to the relief of God's indigent servants. Thus the prophet Daniel : Wherefore, " O king, let my counsel be acceptable to thee ; break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor, if it may be a lengthening of thy tranquillity," Dan. iv. 27. The prophet advises him to break off his sins by righteousness, there is reformation : and besides reforma- tion, that he would do something in an extraordinary way to the relief of the poor. "Mercy to the poor," what is that? Interpreters conceive, by the poor, here he understands God's poor, i. e. the poor Jews that were now in the Babylonian captivity : he advises, he would do something by way of sympathy to the Jews, to ease their yokes and oppressions. Break off thine iniquities by pitying and shewing mercy to thy poor captives, under thy power now at this time ; take off their yoke, ease their burdens, and restore them to their liberties again. Thus do you, and those that have beeu the instruments of your conversion, or edification, set apart something extraordinary for their relief and supply. The prophet Daniel seems to advise this to the king, as it were by way of satisfaction. There be two things in repentance ; in wrongs we have done, there must be confession, and satisfaction, or restoration. He seems to advise this to make up compleat repentance, namely, to make restoration and retribution of what he had injuriously taken from the Jews. O then! let me say, without breach of charity, that what- soever, except it be in this case of extraordinary sup- plies for his poor, it will be found but making restitution and satisfaction. It may be upon a twofold ground. 1. With some it may be truly restitution and restora- tion of what he hath taken away by unjust means. God fro. mr. case's Sermon. knows how, that is between God and their own souls, what unlawful means have been used to augment the heap, and swell their estate. If there be any tha| hear me this day, whose con- sciences shall tell them that they have increased their estate by undue and unwarrantable means, O " restore, restore, break off your iniquities by shewing mercy," &c. by making reparation as you can. It will be but like Zaccheus giving half his goods to the poor, and restoring four-fold, &c. in a liberal contribution to the poor. 2. It will be restitution in another sense, in reference to an unjust withholding. Some have injuriously, and I am afraid too many have kept injuriously. Have we not robbed the poor by an unjust denying of what God hath commanded us to distribute to their necessities? " there is that withholdeth more than is meet," &c. Pro v. iii. 17- and xi. 24. It may be God hath given you so much : there is God's share, N there is the minister's por- tion, &c. Now all that you have with-held beyond the rule of scripture, is all stolen goods, and is like a wheat- sheaf on fire, will burn down the whole barn of corn. That which I would exhort you to, is, for every one to set apart some considerable part of your estate, and account it as a solemn thing, dedicated to God, as a thing, which to touch, were sacrilege ; that you may be ready on all occasions, in all regular and due ways, to bring out for the relief of the poor. You know objects abounding in every place, and you may expect warrant- able means for dispensing of what God shall put into your hearts in this matter. 61 MR. JENKINS FORENOON SERMON. Preached August 17, 1662. Heb. XI. 38. The former part of that verse. Of whom the world was not worthy. ^l^HE apostle in this excellent chapter, (that by some is deservedly called a little book of martyrs) disco- vers the triumph of faith, or victory against all diffi- culty we meet with. 1. Faith assents to truths be they never so improbable. II. It puts men upon duties, be they never so irra- tional, or against carnal interest. III. It enables to sufferings, be they never so afflictive. These worthies went through all by the victory that overcame the world, the bitterness as well as the sweetness thereof. In these verses the apostle doth two things: 1. He sets down the greatness and smartness of their sufferings, which are by some learned men reduced to three heads. First, those sufferings that were to tempt them, and draw them from God, by those pains and tortures they were to undergo. Secondly, those sufferings they underwent in dying. Thirdly, their sufferings in regard of wandering, and leaving their comforts, rather than they would lose God. There were all kinds of persecutions laid upon these saints, through all which they waded, and never would be brought to forsake GoA and his truth for any of them. 2. We have here the excellency of the sufferers, and that is in that expression : these men, or these persons, when they were under all these distresses from the world, yet they were such of whom the world was not worthy. 6? MR. jenkin's sermon. Brethren, the excellency of these saints and servants of God is considerable two ways, that we may proceed distinctly and clearly. First, in reference to the wicked ; their excellency was so great that the wicked world was not worthy of them. Secondly, their excellency is discovered from the es- timate or judgment that the apostle passes upon them, who tells us, that heaccounted them to be such ; though they were under such distresses, and troubles, yet they were a people of whom the world was noteworthy. I shall fall upon the. due estimation the blessed apostle raises upon these persecuted saints, who was enlightened by the spirit of God, and so was able to pass a right sen- tence upon these persecuted saints. From this I raise this ensuing observation. Observe. " That a godly man doth see a very great worth and excellency in the people of God, in the midst of all their troubles and distresses ; or, that a godly man, a gracious heart, one that hath spiritual spectacles, does see an excellency and worth in the people of God, in the midst of all trouble and persecution that can befall them." Here I shall handle it first doctrinal ly, according to my constant method, then come to improve it by way of application. For the doctrinal handling of it, there are two things must be discovered. First, wherein the high estimation of a gracious heart does appear, wherein it doth discover itself, wherein they shew they have such an high estimation. Secondly, whence it is, and how it comes to pass, that godly men have this high and honourable esteem of the saints and people of God in their troubles and distresses which befall. thetri. For the first, wherein the high estimation of a gracious heart does appear, I shall shew it in five or six follow- ing particulars. First, it appears in this, in that they are not ashamed MR. JENKINS SERMON. 63 of owning their persons and faith, that they profess in their troubles and distresses. The society of the people of God, arid the fellowship of the faith and profession, is highly respected by a gracious heart, let the saints lie under never so great distresses. This is manifested in Moses, in the 25th and 26th verses of this chapter ; " He chose rather to suffer affliction with the people of God;, than to enjoy all the pleasures and preferments of Pharaoh's court" The Israelites' religion, the profession of the truth of God, and owning the faith and those truths the Israelites stood up for, this was that which Moses would not desert : and thence it was he did not de- sert their company and society, but went and visited therh when they lay under those burthens under which they lay. Secondly, the second thing wherein is discovered so high an estimation of the saints and people of God in suffering, is, their sympathising and fellow-feeling with them in their suffering. If it goes ill with the church and people of God, all the rest sympathize with them; if one member suffers, all the rest suffers : instance Nehemiah (who had the greatest favour of the greatest prince then on the earth) he looks with a sad counte- nance, because of the sufferings of the saints and people of God, Nehem. ii. 2. " Wherefore, the king said unto me, why is thy countehance sad, seeing thou art not sick? This is nothing else but sorrow of heart. Then I was very sore afraid, and answered the king, because of the distresses the (people of God lie under." The pleasure of music should never be with him, says David, Psal. cxxxvii. 5. " If I do not remember thee, let my tongue cleave to the roof of my mouth, if I prefer not Jerusalem above my chief joy." As it is- with two strings in an instrument rightly tuned, if one be touched, (the othefr trembles, if one servant of Christ be in a suffering condition, the rest suffers with him. This is the damp of all worldly delightj if it be ill with any of the people of God, the rest suffers in the way of compassion. 64 mr. jenkin's sermon. Thirdly, in that they can plead for them, and take their parts, when they are never so much out of favour, when they are never so much despised and abused. This was in the case of Jonathan, how he pleaded fat- poor David before his cruel father Saul, though Saul call- ed him a cursed son, and fell foul on his mother because of him. See this in the case of Esther, though it was death to go into the king to plead for the Jews, yet for all this she says, " If I perish, I perish :" resolved I am, come what will come of it, in I will go, I can die, but I cannot be silent. Fourthly, in that they will relieve them, and help and supply them with all needful good things they can* if they cannot do what they would, they will do for them what they can. See this in the case of Jeremiah, chap, xxvlii. v. 8, 11, 12, 13. Ebedmelech went forth of the king's house and spake to the king — — " So Ebedmelech took the man vvith him, and went into the house of the king under the treasury, and took thence old clouts, and old rotten rags, and let them down by cords into the dun- geon to Jeremiah. And Ebedmelech the Ethiopian said unto Jeremiah, put now these old cast clouts, and rotten rags under thine arm-holes, under the cords. And Jere- miah did so, so they drew up Jeremiah with cords, and took him out of the dungeon, &c. Jeremiah remained in the court of the prison." He would never be quiet till he got the prophet out of the dungeon, and though the cords were lined with rags, yet more with love and this favour of Ebedmelech, God remembered. 1 Kings xviii. 4. Obadiah's master was not only an oppressor of the saints and prophets of God, but a very great persecutor. This good man Obadiah " took and hid four hundred prophets of the Lord, and fed them with bread and water." (I will not undertake to prophesy to you this day, yet time may come when bread and water may be good food for a faithful prophet.) Here note the gracious disposition of good Obadiah, as well as the providence of God in this act, 2 Tim. i. 16, 17, 18. " The Lord give mercy MRi: JENKtN's SER'MON; 65' unto tlie houseof Oriesiphorus, for lie oft refreshed me, and wa9 not ashamed of my; chain. But whence was in Rome, he sought me out very diligently, and found me. The Lord grant unto him, that he may find mercy of the Lord in that day: and in how many things he ministered unto me at Ephesus, thou knowest very well." A most admirable scripture to this purpose : blessed Paul being thrown into prison, being in -bonds, Qnesiphorus often refreshed him, and was not ashamed of his chains. How did he shew this? When he was in Rome, he sought him out diligently. By the way note, that Rome was the place. where the cruel Nero was emperor, it was the place where much blood of the martyrs was spilt, yet there this good man. sought-out Paul diligently. Mark what follows, which is the. prayer of Paul, " The Lord grant to him that he may find mercy of the Lord in that, day." I profess, sirs, I had rather have the prayer of. Paul, "than the preferments of the greatest court on earth. Christians, it is the greatest treasure in your house, to have the prayers of good men to God for you, you that have shewn your great and abundant love to the saints and servants, of God in distress^ I do from my soul, beg mercy-/ for you, that whatever you have done for his, may be ten thousand times made up by him, that you may find mercy in that. day ; and truly, sirs, in that day. mercy will be worth receiving.*'*"^. %i ; Fifthly, They supplicate to God for them; theydo not go to the throne of grace for themselves, but Sion is in their thoughts. I am confident it is so with some, and am persuaded it is so with all ; they never beg daily bread for themselves, but they remember Sion. In the 51st Psalm, David was under trouble of conscience, soul- trouble, which is the. soul of trouble; yet, at the latter end of the :51st .Psalm, he breaks out into this earnest supplication to God, f. Do good in thy good pleasure unto ' Sion, build thou up the walls of Jerusalem." -So long as it is ill with the people of God, so long;they are earnest with God ; and though they cannot overcome men with F 66 MR. jenkin's sermon. their prayers (which by the way tfoey are to endeavour^ yet tbey will never leave supplicating the Almighty, till they have overcome. As the sufferings of God's people are precious in the sight of God, so they are in the sight of the people of God. I come now tp shew whence it is, that there is such an high esteem in the people of God, of the people of God, when under trouble and distress : for this take two heads of reasons. First, In regard of those people of God that do behold tbeir sufferings. Secondly, In regard of those people of God that are in Bufferings. First, In regard of those people of God that do behold their sufferings, troubles, and distresses, in three regards. First, Those of the people of God that look upon others in trouble, though they are such as may differ from them in regard of outward estate. One may be in honour, the other in dishonour, yet they have an interest in the same bead, and do belong to the same body, that they do, tbey are not wooden legs, nor glass eyes; therefore Christ is called the common Saviour, and the Saviour of the body, the whole church. Faith is called, the " like precious faith," 2d Pet. ch. i. in the beginning. The faith of one believer does as truly lay bold of. Christ, as the faith of another. This salvation is called common salvation j my meaning is, this outward disproportion as, the birth and education, puts no difference at all in a spiritual respect between believer and believer : a king and a beg? gar are all one in Christ; a Jew, or a Gireek, a great scholar, or a poor ignorant man, as to the spiritual state, all are made happy the same way. Secondly, Because these look at spiritual excellency, and are able to discern spiritual excellency. Tbey have a renewed judgment, as tbey look uppn their old courses and sins with a new eye, so tbey look upon their com- pany with, a new eye. Tbosje that before *bey highly esteemed., they .now dis-fisteem. Those persons that before MR. JfcVRlN'S SERMON. 67' ttoey esteemed a damp to their mirth, they now look upon them as the excellent ones of the earth, Prov. xii. 26. " The righteous is more excellent than his neigh- bour." In the 16th Psalm, says David, " My goodness' extewds not to thee, but to the saints, tire excellent ones, in whom is all my delight." Here was a renewed esti- mation; David saw excellency in those which worldlings despised. A carnal eye sees no glory but in carnal ob- jects. Worldlings bless the covetous, whom the Lord abhors. A gracious heart sees a spiritual worth in a man divested of worldly enjoyments, as a curious eyte may, and does see a great deal of art and curiosity in a picture, though in a broken frame. A beast can see the shining of a diamond, but knows not the worth of it. A beast would rather lick up a lock of hay than a diamond, though' of never so great value. A wicked man wants a spirit of discerning. The people of God are the workmanship of God, wiiich a godly man is very much taken withal, not with the greatness, but with the goodness that is in them. The four monarchs of the earth is expressed by four beasts, which shews their cruelty, not their curiosity, in observing that of God which may be observed. A child is taken with the gay, but a learned man is taken with the learning and art of a lesson; Thirdly, A child of God is one that highly esteems' tbe people of God, judging of them as God judges. The child esteems as the father esteems. If the father cannot love any one, tbe ingenuous child cannot endure that he should come into the house. The courtier follows the favourite of the king ; whom the king honors, they cringe to. But to be sure it is true as to spirituals. God judges not by the gold ring, or silken suit. A sinner is a vile person in God's account, and so he is in a godly man's account. God is more taken with a broken-hearted sigh- than with all the gaudery in Solomon's temple* He did not chuse the eagle or lion for sacrifice, but the lamb and the dove : not many noble, not many neb i bat the poop F 2 68 MB.. JENKIN-'S SEKMOS; hath God -chosen; he , that hatli the choke of Gad bath the life of God. The second reason is from the people of God that are" beheld. And this will appear in five or six particulars. First, The people of God* those that, are truly such-,, let their present condition be what it will, their end shall be happy. Men are not regarded in reference to what, they have in possession, but what they shall have: in re- version ; the poor here are rich in faith, and shall be rich, in 'glory. 1 Pet. iii. The people of God are heirs of glory, co-heirs with Christ; when he shall appear, they.) shall appear with him in glory. They are not possessors-: here, but they are heirs, and are to be looked upon as what' they shall be hereafter. Here they are princesgoing to their crown, hereafter they shall be possessed of it. Here' they may be oppressed, banished, disgraced,, libelled, hereafter they shall sh-ine as the sun in glory. : , * Secondly, They are not only such- as shall be happy;," hut they are very useful and* beneficial in "the world;, they, are! those, for whose sake the world was made, they are the great common blessings of the world, like fire and* water, they are those for whose sake God spares- the, world.. If God would have spared the city for ten righ- teous persons' sakes, surely for many tensiGod spares! the; world. Those that are pulled down by'the world,, are those for whose sake God doth not pull down the world;: they are the soul of the world, as I may so say. If Godi hath gathered in all his elect, the world would not con-' tinue one hour longer. -,:i < '.. Thirdly, The excellency of their performances is higWyf esteemed, there is a v worth in every holy work that world- lings are not able to discern ; every heavenly prayer, and- sincerely bestowed alms, hath a worth that a carnal man doth not see. Luther says^ I had rather do the least truly good work, than obtain all the conquests of Caasar and; Alexander. If their good works shall be so rewarded, do you think a 'holy man can see them and not be liakea Mil. JENKIN'S SERMON* 69- with them?" Many a wicked man when he hears a holy man make an excellent oration, wishes that he coufd, do so too: it ia not from the goodness neobserves in it, or the principle from whence it comes, but from something of natural accomplishments that he is taken wilh it: sd a godly man when he hears anotlver pray excellently, and Hve bolily, he wishes from his heart that he could do so too, his aim is to grow in holiness. Fourthly, The present privileges of the people of God, not only what they shall have hereafter, but what they have here, they are freed from a world of evils that worldlings lie under. Whatever foei'als them turns to their benefit; they may be afflictv;d, but not hurt by affliction; the greatest, hurt the world does to them, tends to their greatest good. Worldlings may take away their heads, they cannot their crowns. There is a real communication of a. blessed interest in all that-is good, for they have an interest in all that God hath, or is. The, power of God, is theirs to protect them, the love x>f God is. set upon them, the righteousness of God imputed to them, so. as to ac- If the peor -pie of God are too bad for thee when they are in trouble and affliction, they will be too good for thee in glory. 3. Inference. Note here the excellency of holiness above worldly glory. Here a man is dignified by what is conferred upon him; when outward honour ceaseth, the man is contemned ; but holiness it dignifies a rnap, and shall remain here and hereafter. Set a giant in a 72 mr. jenkin's sermon. valley, he is a giant still ; a pearl is a pearl though on, a dunghill ; a holy man is a.holy man, though -never, so much disgraced and- contemned by men. ■ John Baptist had a leathern , girdle, and had locusts for his food, yet there was not a greater than John Baptist born of wo- men. He was the fore-runner of Christ, the friend, of the Bridegroom. On the other side, Herod, that was like the voice of God, and not of man^ what was he in God's account? The angel smote him, and he became, worms- meat. There is a silent dignity inreproached piety, and a silent ignominy in advanced iniquity. As it was with Christ, so it is with the servants of Christ. When he was on earth, no man had more ignominy poured upon him ; yet there was a -secret glory attended'him in all that be- fel.him. Though born in a manger, yet worshipped there : sometimes he was driven to he hungry, the fish brought him money: sometimes a weary, at that very time con- certs a woman ; sometimes laid hold on by his enemies, at that very time his enemies fell down before him. Look through the whole course of his life, there was a secret glory under all ignominy. Just thus it is with the ser- vants of Christ, they are in trouble and disgrace, but there is a secret glbry and, dignity shines in them, the Spirit of God and of glory rests upon them : " If ye suf- fer for righteousness sake, • blessed are ye." To be in high place, and yetJto be a drunkard, a swearer, or pro- fane, this spoils all thy glory, be thou never so high. At Inference. This is the way for a man to have a good -name. Wouldst thou gain a good report living and dying ? Take heed of sin, take heed of dishonouring God ; then Cod will have thee' in everlasting remembrance. 5. Inferehcei Note here the certain happiness of those beholders, that do see certain excellency in holiness, though disgraced and undervalued. If there be any thing in the. world that is a sign of sincerity, it is this, to" love holiness when disgraced, abused, and spit upon ; to cross the stream, and thwart the multitude, ■ is a sign of the truth of grace, and strength of grace: this-is a sign of MR. JEKKlN'S^SERMONi 73 true sight, antistrong sight. . To see beauty in a godly man in sufferings, the Lord will- certainly have an eye upon thee in times of trouble. Here is comfort in thine infirmities. Dost thou love holiness when compassed about with sufferings and persecution ? God will take notice of thy grace, though compassed about with abun- dance of in ti nil i ties ; the Lord will take notice of a little of his, in a great deal of ours. Here ia. comfort in suffer- ings; if • you regard his in their sufferings, the Lord will remember you in your sufferings ; the Lord will remem- ber what thou didst for such and such a servant of his own in trouble or distress. God doth not cast away any in their lowness, that^have kept close to him in their highness; and this will be comfort in inward trouble, when thou canst find nothing from which to fetch com- fort. And this-' will be comfort in the last day ; though we can say nothing in that day, by way of merit, yet will it be comfort to be able sincerely to say that thou hast owned God and his people in the midst of sufferings. Do ye think that judge would not save that malefactor that had saved the life of his wife? If thou hast owned Christ when he was in his rags* do not fear but he will own thee when he comes in his robes. , > 6. Inference, and last. The people of God should learn not tobe discouraged' under any, misery or affliction that can befal tbem in this world. At this very time God hath a high esteem of you; at this time you are his-delight, his garden, his spouse. . The saints of God are the wise-men of the world, they have chosen that which cannot be taken from them. I- profess, Sirs, the love of one saint makes amends for all the hatred you undergo for sinners. The very wicked themselves have a good opinion of you, when you do not basely comply : their consciences can- not but have' an high esteem of you, when peradventure their tongues might speak against you. If all this will ' not do, remember, yoiir own consciences are more than a thousand witnesses for youj will then comfort you. No man is a miserable man for any thing in the world that 7t mr. jenkin's sermon. is done to him, or said of him. No, it is a good con- science that will give the best acquittance. For thee to have the whole number of God's peopfe to look upon thee as an unworthy wretch, and as a vile person, I look upon it as a greater ignominy and disgrace, than to have all the disgraces of wicked men cast upon thee. That man that hath a godly man to be afraid of him, had need to be very much afraid of himself. I shall con- clude all with this one word, There is great reason to look narrowly to your hearts and ways, when they stand at a distance from you, and are afraid to come near you. MR. JENKINS AFTERNOON SERMON. Preached August 17, 1662. Exod. jii. 2, 3, 4, 5. And the Angel of the Lord appeared unto him in a flame of fire out of the midst of a bush, and he looked, and behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. And he said, Draw not nigh hither : put off thy shoes from off thy feet, for the place whereon thou standest is hob/ ground. X ET us take a short view of the foregoing verses : "^ and that this may be the more useful and profitable to us, we may take notice, that as in the former chapter there is described Moses' preservation to his future em- ployment, so in this chapter there is described his pre- paration, and his fitting for that employment, i. #. by » MR. JENKIN'S SERMON. ?5 vision, or rather a suitable apparition, in Which God dis- covered unto Moses his care of his people, of whom Mo- ses was to be a speedy deliverer. You have here in the words read unto you, the preparation afforded to Moses for the great work of being called to be Israel's deliverer; and in this preparation you may take notice of three principal parts. I. An apparition that is here presented to the view of Moses, " a burning, though not a consumed bush.*" IL Moses's care to observe it, "I will turn aside and see this great sight, why the bush is not burned." And then, III. God's monitory precept, or admonition, which be afforded unto Moses, when he was drawing near to see this wonder, in which we have principally considered two parts. 1. This precept propounded. 1. Negatively, "That be -should not draw near." 2. Affirmatively, " That he should put off his shoes from off his feet." 2. You have considerable, the reason or argument, whereby God doth back this precept or admonition, i. e. " because the place whereon he stood was holy ground." The time would fail me if I should go over all these parts, we shall only touch on the two former. The ap- parition which Moses saw, and Moses's desire to observe it: of the first I shall speak transitorily, and insist on the latter more fully, which I chiefly intend. 1. For the apparition, or emblematical discovery of the estate of the church in the burning, and yet uncon- sumed bush. And herein take notice of three things. 1. The lowness and weakness of the church, represent- ed by a bush. 2. The cruelty of the church's enemies, signified and represented by fire. The eminency of its preservation ; though in the fire, yet unconsumed. And in this only take notice, that the church is com- pared to a bush, for two reasons : 1. In regard of its defor- 76 MR. jenkin's sermon. nrity and blackness, and uncomeliness. 2. In regard of its weakness andrbrittleness. 4/ Toe church is uncomely in regard of sin, and' weak in regard of suffering; and God sees it best that it should be thus with them to hum- ble them, and to shew : his goodness to accept' them, and to love them, and make them long for theirfufure beau- ty. And hereby God makes them more conformable to their head, hereby he makes them, endeavour to look after inward beauty and glory. Hereby he puts them on a lifp. of faith, and takes them off .from living by sense, and creature-comforts, and from being intangled .with creature-comforts. And hereby he shews bow little he regards; .the beauty and gjoiy of this life, which he. de- nies to the best of;his people. And hereby he. showSj that there, is a better state of appearance and glory ap- proaching : and therefore the people of God are not to be censured under their blackness and deformity, either in regard of sin.or suffering. Their happiness is not to be judged by its outward appearance :. because this life is. but the obscurity of the church: we see them like the tents of Kedar, but we do not see how like the curtains of Solomon they shall be. 2. The people of God should take heed of expecting, that glory of this world, which is not promised to them, and to set .their hearts on heaven. And you -may see the, reason why wicked men stumble so much at the outside of God's worship, because there is no outward bravery and ibeauty to allure them to the true .worship. ,. 2. The church is compared to a bush, in regard. of its weakness and brittleness. Note, that it is notcompared to% strong sturdy oak,, but to a weak brittle bush. God loves to bring his church into a low estate and weak con- dition ; as it is here compared to a bush, so other-where to a vine, a dove, a lamb, and a sheep, all weak creatures. Sometimes the churclvis said to be fatherless ,and desti- tute; as our Lord Jesus Christ, the hea.d. of the church, was said to be weak, a worm, and no. man ; and^as the apostle said, " suffered through weakness." .And thjs me; jenki.n's sermon. 7/ makes •them'.to, trust-in God, and puts them to rest oh' his strength. •. " Wiien we itre weak; then we are strong." Cwtward weakness will make us look the more to Christ for spiritual strength; the weakness of our state doth shew the spiritual strength God gives to his people fof the upholding of them. And this weakness of his church doth exceedingly confound his enemies, when so weak a company shall be delivered ,rnot only against, but by the strength of men: and hereby God doth gain to himself the greater glory in their deliverance, for remem- bering them in their weak estate. Hereby the people of God are made more thankful; both for their'preservation in, and deliverance from their powerful adversaries. You see, here is a large field opened unto me, feVthe discpursingupon the church's weakness, which whether it be more suitable to the text, or to the times, Ileave'td you to judge. : ' >->•■•■' 2. Consider the cruelty of their opposition, that is set forth and represented by " the fire that burnetii in the bush." Afflictions, and especially persecuting ones, are in the Scripture, frequently set out by fire, as " The fiery trial, the fire of afflictions" This doth not only discover the rage and cruelty of men, but also the benefit and utility that comes to the church by affliction; for the afflictions of the church are notas consuming, but trying fire. As the fire in the. furnace is to gold, it only j takes away the dross:, not like the fire of hell, which hath heat without light; but the school of persecution hath light as well as heat ; the school of affliction is the school of teaching. God teacheth his saints excellent lessons by the light of that fire. But I pass by, that I might now insist upon the: third thing. •'<■■■ '<'■- 3. Consider; the eminence of their preservation, " It was not consumed ;" the church of God was hot, but not altogether and wholly consumed. Let the fire be never so hot and spreading,; the church of God shall have a being.- If the church be less in one place, it will be greater in another. What it loses in on,e, place, it gets in another : 78 MR. JENKIn's SERMON. and God will have a name among bis people on earth ! A man may as well attempt to blow out the light of the sun with a pair of bellows, or batter it with snow-balls, as to root the church out of the world ; for it is impos- sible to root Christ's church out of the world. And if you take notice of particular believers^ " it is not con- sumed" in a way of hurting and destroying them. And consider, their graces are not consumed, their welfare is not destroyed ; this fire cannot burn them up, though it burn upon them : but as he will mitigate and allay the fire, so as that it shall not decrease their strength, so he will cleanse his people by the fire, so as it shall burn up nothing but their dross, and what makes them offensive unto God, and what may make them hurtful to one ano- ther. But I pass by these things to the second general part, viz; 2. Moses's care to observe God's admonition, "That he would turn aside and see this great sight, why the bush was not burnt." Moses was an excellent naturalist, and yet here he was posed ; he could see no reason in nature by all the learning of the Egyptians, how this th i ng should come to pass, that a flaming fire should be in a brittle bush, and yet the bush not consumed. And yet I do not conceive (as some Jesuitical expositors upon the place do) that Moses did turn aside so much out of curiosity, as to understand what it was that God did intend by it, and would have to learn by it And, doubtless, when God's, works are great, our observations should not be small; when his providence is eminently lifted up, we should not be cast down ; when the hand of God is upon USy we must not shut our eyes. I am very farfrom being a fanatic, and to give credit, or be led by unscriptural revelations ; but yet, let me tell you>, the times wherein we live are strange times, in regard of strange sights and apparitions, and I question if there have not been some as wonderful as this in our times ; but I shall; not now mention them ; though it be a forfeiture of your modesty to, give a: reason for them, yet they do portend some MR. jenkin's sermon. 79 strange things., The hand of God is not to be neglected, though it cannot be perfectly conceived; and it ig the nature of a wicked man to have " God's work far out of his sight." Be sure to lay them up in your hearts. And thus far you may take notice of them, to trust the God that hath all the elementary meteors in bis power, and at his command ; and this learn, to tremble and dread before that God that hath you in his power, and can do with you and all other things, as he pleases. 3. You have here considerable, the admonition of God, or the monitory precept God lays down to Moses, i. e. be forbids him to draw nigher, and then bids him to " putt off his shoes:" the reason of the former will be easily understood in the opening of the latter. I shall, therefore, in it, briefly take notice of two things. 1. An injunction, " put off thy shoes." 2. The argument whereby he doth back this, " Because the place whereon be stood was holy ground." For the opening of the former, the injunction, " Put off thy shoes," I shall not give the divers glosses, and divers interpretations, which men, with more wit than weight, have endeavoured to make of this Scripture. The plain meaning is this, which is given us by Theodoret, " Put off thy shoes." God's scope, and drift, and intent hereby was, to require of Moses reverence, when he was to receive a message of very great concernment and ioa* portance about his churoh. The design of God was in this, to prepare him to obedience, therefore God required that of him then, which servants were wont to do when they came to their Lord and Master, to shew their reverence to them. Servants use to come bare-foot to their masters, to testify reverence to the commands of them on whom they waited : Nudare pedes signum reverentite. And the putting on the shoes is in Scripture, as well as among other writers, held a token of domination or masterly power. Hence some conceive, John spake of Christ, as one that had his shoes on ; and of himself, as one that was unworthy tQ untie, his shoes. And the prophet 80 MR. JENKIN'S SERMQN. Isaiah, by asign of "putting off his shoes," is command?, ed by God to put off his shoes from off his fee*, and,to walk naked and bare-foot, and he, did. so, Isai. xx. 2, which denoteth the servility of the people, ..in token that God's people were to be in a low condition in captivity. So we read of mourners, in Ezek. xxi v. 17, " that were of a low spirit," they are said " to go. without- shoes," or "unshod." -And my brethren, on. the other side, when God would shew the- freedom, of i his people, and their deliverance from servitude, he is said to ' k put shoes on their feet,"" Ezek.'xvi. 10, and the reception of the pro-? digal into his father's house, and. the freedom and privi- lege his father intended him, {according to some learned men, intended by that expression in Luke xv. 22.) is set forth- by putting on shoes upon his, feet. So that I take the meaning of this command to.be so much: Shew by this thy reverence, thy humility, thy due sub- missiveness, thy subjection of spiritj together with thy servile readiness to do whatsoever I shall, command thee. Calvin hath this note upon thei.text: ."If so excellent a servant of God as Moses, had need to be quickened to reverence and obedience by such a ceremony, certainly we that are more backward to humility and obedience, should, by our reverent behaviour, when we come into the presence of, God, signify both the reverence of our souls by our outward expression, and likewise quicken and fortify the inward graces of our souls, .by the inward gestures of the body; especially, in prayer, as. kneeling, and lifting up the hands, uncovering of the. head, and the like: for the. presence of God is great, and it is the pre- sence of the great God indeed." We that are not, only by the law of creation, so infinitely, below hrm, but also in regard of that illegal law of sin, so much against, him* should testify our humility, before him, and subjection to him, when he calls for i thy. our reverence. 2. The reason by which this is backed^, " Because the place whereon Moses did stand, was holy ground." The meaning I take to be this, it is holy in regard of that visible MR. JENKIN'S SERMON. 81 and miraculous token, symbol, and sign .of his pre- sence, that is here discovered in this place; not because the place was (as I do not understand how any place is) of its own nature holy, but God did testify, that the place being the place of his special presence, had thereby a holiness ; there being now a sign given by God to Moses, that he was extraordinarily and miraculously there. And thus I have opened the second branch, whereon this in- junction was backed, " This place was holy," so it was then. Now I do not understand how I can discourse of this so profitably unto you, concerning the hojiness of places, unless we take notice of the holiness of places in the time of the gospel, and 6onsider, whether, and how in these times, one place may be said to be holy, or holier than another. And truly I am not put on this employ- ment willingly, nor the handling of this subject; and if it were not extorted from me by something, I donot say that I have seen, but that I have read, that was written by men, and those none of the meanest neither, thelearn- edest of the papists, I should not now have chpsen to have entered upon this task, concerning the holiness of places; in opposition to whom, I have entered upon this discourse. I will give you expressions, which one of the devoutest, and the other of the learnedest of them hath ; the learnedest of them, accounted so at least, (though blessed be God, his weapons have not been formidable to the church ; is Bellarmine, his words are these, Tern- plum* consecrandum merito venerabile et divina virtute pre&ditum est: The temple consecrated is deservedly holy, and venerable in worship, and endowed with divine virtue and efficacy ; the temple ought to be looked upon as honourable and venerable. And for the othqr, Duran- dus he tells us, " So great is the religion; and holiness of churches, that those : things should be, and may be forbid- den to be done in them," (he means perpetually, or else said nothing, for we grant as much) "which in other places may duly and lawfully be done." In the handling of this question, 'f How are we to G 82 MK. JENKIN'S SERMON. judge and conceive of the holiness of places^ in the time of the gospel ? I shall endeavour, first, to explain it, and then faithfully and truly endeavour to resolve and deter* mine the same. First then, for explanation, I shall here endeavour to open these two things to you : first, what it is for a place to be holy, or wherein the nature of the holiness of the places consists; secondly, what that is, that is thefounda- tion or cause of the holiness of places ; and both these must in our discourse, and likewise apprehension, be accu- rately distinguished. 1. What it is for a place to be holy, this is two ways to be considered : 1. Generally ; 2. More particularly. 1. More generally. The holiness of a place doth con- sist in the separation thereof, the setting it apart, the dis- tinction and discrimination in the way of some excellent pre-eminence, or the exalting of it before and above all other places. Thus the notion of the holiness of places is taken in scripture, Exod. xxx. 31, 37, 38. you shall there read, that the Lord tells them in the 31st verse, concerning the ointment that he prescribed, and likewise the composition of it for his service, " This shall be an holy anointing oil unto me throughout your generations." Now see how God doth discover this to be holy, " On man's flesh it shall not be poured, neither shall you make any other like it, after the composition of it." Here was a discrimination, as well to the using of it, as to the making and composition of it. As none was to make such an ointment as this was, so none was to use it in their ordinary and common employment, so that now the ho- liness thereof did consist in the distinction and discrimi- nation of it from other uses, and likewise from all other ointment. And this is further expressed concerning the holy perfumes, in the 37th and 3Sth verses, there was to be a difference betwixt this and other perfume; and this was the holiness thereof. And so you shall find it not only concerning boly things, but likewise concerning holy persons, Lev. xx. £4,25, "I am the Lo*d your God, MR. JENKIN's SERMON. 85 Which have separated you from other people ; you shall therefore put a difference hetween clean beasts, and un- clean." Mark ye, herein is the holiness of the people, that they were a differenced and several people. And hence it is you read in Deut. xxvi. 18, 1<>. that God is there said to "avouch his people," openly to discover himself, to assert it, "that they are his people;" their holiness was a discrimination, a separation from, the rest of the people. And in Dent. vii. 6. and xiv,2. you have there the very same things described and discovered unto you* And now for this, I shall desire you to take notice of comparing two places of scripture, which discovers the holiness of places ; in Deut. xix. 2, 3. " Thou shalt separate three cities for thee in the midst of thy land, which the Lord thy God giveth thee to possess it." And at the seventh verse, " Wherefore I command thee, say- ing, Thou shalt separate three cities for thee." Now you shall have this again propounded to you in Josh. xx. 7. "And they sanctified Kadesh in Galilee in Napthali, and Sicliem in mount Ephraim, and Kiriatb-arba (which is Hebron) in the mountain of Judah." Mark, the scripture that was called separation in Deut. ix. 2, 7. is here call- ed sanctification ; therefore the word in the Hebrew is, " And you shall sanctify," or make holy these places ; that is, holy by the separation of them unto that employ* jnerrt that I shall appoint. Hence a thing is said to be unholy in scripture, when it is common, is not separated and set apart to holy employments and services; and from every thing that is of a civil concernment, And hence you read in Acts x. 14. in the vision that Peter had, God bids " Peter, kill and eat." But Peter said, " Not so. Lord ; for I have never eaten any thing that is common or unclean." That is, unclean and unholy, in a way of legal unholtness, is said to be common, not set apart, Heb. x. 29. you shall there read this notion clearly dis- covered to you in the New Testament : " Of how much •orer punishment, suppose ye, shall be thought worthy who hath trodden under foot the Son of God, and bath.. 84 MR. jenkin's sermon. counted the blood of the covenant wherewith he was sanctified, an unholy thing?" An unholy thing is a common thing. So that now what is sanctification in the former part of the verse, is called commonness and un- cleanness in the latter part. But not to give you any more instances of this nature, the general nature of holi? uess is discrimination or separation. 2. To answer it more particularly, this setting apart, or discrimination, or separation of places for holy uses, must have these two properties. 1. A place that is holy must have such a separation from other places, as that it must be alienated from all uses but holy uses, it must not at all be employed to civil uses ; for the employing of it unto civil uses, must be looked upon as sinful and unlawful. Thus in the scrip- ture, when times, things, persons, are reputed as holy, they are to be exempted from common employment: the sabbath-day, a holy day, " in it thou must not do any manner of work." The vessels and utensils of the temple were holy, and therefore were not to be used to ordinary uses ; and this, as some do think, was the great sin of Belshazzar, that he would offer to drink in the vessels of the temple. And so the garments of. the priests were holy, and not to be used by secular persons. - And the tabernacle and the temple were holy, and not to be used in civil employment. 2. More particularly concerning this holiness, I desire to shew'you what it is, by shewing you it must be such a holiness and separation as that the service done to God in those places must be accounted and looked upon as a better service, and more acceptable than if so be it had been elsewhere, more acceptable to God, and advanta- geous to ourselves. Now, as places are said to be holy in regard they are only to be for holy purposes, so 2. Holy, in regard that holy services are only to be done there, with acceptation or advantage, at least with so great acceptation. And therefore I desire you to take notice, that places in scripture are said to be holy, MR. JENKJJi's SERMON. $5 which did sanctify the.worship which was done in them» and sanctify the worshippers, and so the very places are part of worship; and so not only places in which God was worshipped, but by which God was worshipped. And thus the sabbath was sanctified, and so the perform- ance of God's worship therein, made God's service more acceptable and sanctified. And so the altar, when it was holy, it made the gift the more holy and sanctified, and so the more acceptable, the altar sanctified the gift, Matt, xxiii. 18, 19. And so the incense was acceptable to God, as being put into such a censer : and so the service done to God in such garments was more acceptable, be- cause done in them which God had instituted and ap- pointed for Aaron and his sons to wear. And so I have opened the first thing in the explanation, and that is to shew you wherein holiness consists, and how it is that places or things may be said to be holy ; and I think I have sufficiently cleared the notion to you. 2. Toshew whatthecause or the foundationof this holi- ness is; for this, my brethren, I shall desire you also to take notice of it more generally, and then more particularly. 1. More generally, that the cause and the foundation of a place, or any other thing's holiness is its belong- ing to God, God's peculiar relation to it, and propriety in it, declared as he shall please ; and therefore to be holy, and to be God's, are the words of the like import- ance, or equivalence ; its being God's, and his having a relation to it, is the foundation and cause of its holiness. And therefore if you look into Exod. xv. 2, you shall there find God commands that " they should sanctify to him all the first-born, it is mine." There now is that which is the cause, and reason, and ground of its being sanctified, or holy, — it is God himself; God hath a pro- priety in it. And therefore I desire you to look into Luke ii. 23 ; it will open this notion to you ; there you shall see that this command is again repeated, but yet in other words. And therefore he saith, " As it is written in the law of the Lord, Every male that openeth the womb shall be called holy to the Lord." That which is 86 MR. jenkin's sermon. said in one place to be sanctified or separated, is here said to be holy, and therefore holy, because separated to God,Levit. xxvii.30: " All the tithes of the land is the Lord's, it is holy unto the Lord ;" it is holy, and there- fore holy because it is the Lord's. So that here is the gene- ral answer. This is the foundation, ground, and cause of its holiness, God's peculiar propriety in it, it is the Lord's. 2. More particularly, that the declared propriety that God hath in any place, or his relation to a place, or its belonging unto God, that is the foundation of its holi- ness. This belonging unto God, or God's propriety in it, is declared two ways. Its belonging unto God is declared, 1 . From his presence. 2. From his precept. 1. By his presence. Now the presence of God, that was the foundation of the holiness of a place, was two- fold. 1. Extraordinary. 2. Ordinary. 1. The extraordinary presence of God was by his mi- raculous apparitions, and discovering himself by some miraculous token, vision, sign, or manifestation of his presence, as now here in this " burning, and not con- suming bush." Here was a miraculous token of God's presence. We shall find in the fifth of Joshua, and the last verse, God commands Joshua to put off his shoes :' " Loose thy shoes from off thy feet, for the place where- on thou standest is holy ground. And Joshua did so." — • And therefore, as I conceive, hence it is, the mountain in which Christ was transfigured is called " the holy mountain," 8 Pet, i. 1'8'. "And this voice which came from heaven, we heard wben we were with him in the holy mount." Why holy ? Not as if it were holy at that time when the apostle writ that epistle, but it were ma- nifest, there was an extraordinary manifestation and sign of God's presence, and so long as this extraordinary manifestation J©f God's presence continued, it was called tool v. And this mifacttlotts manifestation of 'the glorious- MR. JENKIN'S SERMON. 87 ness of Christ's Godhead ceasing, the holiuess of the place ceased also. And remember this place now, of God's extraordinary miraculous manifestation of himself in the bush, was holy for that time, and no longer, wherein he did manifest himself; for otherwise, in the time of the law, it were unholy to offer up sacrifice there. 2. As the presence of God was extraordinary, so it iij ordinary, which is two fold. 1. The presence of his standing residence in a place, by some visible or external symbol; or else, 2. The presence of God is a spiritual presence, in the religious services and performances of his people, in the place of their meetings and assemblies. Now concern- ing the first of these. 1. The presence of God by the more visible and last- ing tokens of his presence, which was chiefly afforded in -the time of the Levitical pedagogue ; so the altar, temple, ark, and mercy-seat, were symbols of God's presence among that people. By thejn, God signified his presence, he recorded his name there by those visible tokens of his presence; and therefore the ark was said to be God's face. And when the ark was lifted up, it was said, " Let God arise, and let his enemies be scat* tered." Hence they so much rejoiced when the ark came ipto the city of David, because it was the sign of God's presence, and mourned when it was taken away captive. And God is Said " to deliver his glory into captivity," that is, the token of bis glorious presence ; and as long as this continued, God was looked upon as there present, and thither the people went to pray, and offer sacrifice. And thus God more fixedly declared his durable relation to a place by these tokens, and while these continued in a place, he was looked upon to be there. 2. God's ordinary presence is considerable in the reli- gious service of his people, and this I call the rather the more spiritual presence of God ; that is, that presence of God in the ordinances, which we have, we hope this day, and which Ckmt did promise, Mat. xviii. 20 ; *.' Wbere- 88 mr. jenkinVsermos. ever two or three are met together in my name, there am I present in the midst of them." Not in the midst of the place, but of them, when they do perform holy and instituted worship. This spiritual presence of God is that, that is afforded in the use of those ordinances of praying, hearing, and administration of sacraments; his presence is there to accept of these, and bless them, and make them operative, and to assist in these, and to en- able both minister and people to go through their duty by his own power. Nor can God's presence be ordina- rily expected, but in this his own way. Now then, 2. You must know, that as the presence of God is the foundation of a place's sanctity, and as it is several, so you must know, God's propriety in, and relation to a place, is declared by his precept; the precept of God is God's propriety in a place, as well as his presence; thus it belongs to him by command to make it holy, he may do what he will, and choose out what places he will to be holy. He to whom all things belong, surely may have some places and things more proper to himself and peculiar; so the Temple of old, and- the Tabernacle, those places of Levitical and ceremonial worship were separated and set apart by God by divine institution. Hence we have many commands. 1. God commands that such a house, and such a taber- nacle shall be built, and this had been unlawful to do had it not been commanded* . . . 2. He directs the manner, and the mode, and that all .things should exactly be done according to the pattern in the Mount. And, • 3. God doth command it should be in such a place, in the threshing-floor of Araunah the Jebusite, and that place that himself had chosen. - -• 4. He commands that he will be served' in these places peculiarly, rather than in any other places he would not have these places changed for others. Herein this place .typified Christ, one that is only able to make our services acceptable. > Hence it is said, Exod. xxiii. 17, " Three MR. JENKIN'S SERMON. 89 times in the year all thy males shall appear before the Lord." And Acts xxvii. the eunuch there went unto that place that God had commanded. 5. He doth command, that he would have these places reverenced, and rio civil employments used there when the holy service was doing; and that after the service was done, at that very time the place should be only for God. ■6. And lastly, he annexed a promise unto that place, that he would accept of a duty done there rather than in any other place, even because it was done there; hence they prayed in the temple, rather than in their private houses, Luke ii. 27; and when they could not be present, by reason of God's providence, in the temple, if they do but look to the city and the temple, God ac- cepted of their duty, 1 Kings viii. 48. So that God did promise that that place that he had instituted for his worship and service, that the service performed there should be more acceptable to him than elsewhere. This shews the reason and foundation of a place's holiness, the precept of God, and the promise and presence of God. And thus I have opened to you the second thing. Now having thus explained and opened the question to you : 2. I come to resolve the question, according to what I think in my conscience to be the truth of God; and this I shall do two ways. 1. By granting that which must not be denied. 2. By denying what must not be granted. 1. By granting what must not be denied: and here I grant willingly these four things. 1. That in the time of the gospel, it is not only law- ful, but it is often very commendable and necessary, to design and dedicate places unto God. Now when I say, it is lawful to design them and to dedicate them, I pray ■you bear me witness, I do not say it is lawful to conse- crate them, or to sanctify them ; but I say it is lawful to design aad dedicate them. Now. for this take notice, 90 MR. JEJUCIN'S SERMON, that between 1. The designing and appointing of a place; 2. The dedication of a place; and 3. The conse- crating of a place, there are these differences. ;; 1. Concerning the, designation of a place, then is a place designed, when it is appointed to be made use of for the most convenience for such a service, as Tuesday and Wednesday may be appointed for lecture-days, not consecrated. Now you„must know, that this designation pf a day may be altered, and so may a place : if such a place be designed, it is in our power to make use of it, so as to leave off the use of it when we please, 2. As to dedication, I mean so lawfully to dedicate a place, which is of our own right to dispose of; so to dedicate it, as not again to be able to revoke it, or call it back from such a use and purpose. It is lawful and commendable for a rich man to dedicate so much ground, or money, for building a house for' a free-school, or for the poor, and to give it away from ourselves, and from our own right and power : and if so be that a man hath power or propriety over a place or thing, it is lawful for a man to alienate such a thing. And yet this you must know by the way, that this dedication that now is in the time of the gospel, doth very much differ from that dedication of free-will-offering unto God in the time of the law; for they were dedicated to God in the time of the law immediately, that is, to his immediate worship; it was part of God's worship, it was a part of religion to do that thing; whereas it is not now dedicated to the immediate worship of God, but it is dedicated imme- diately to such a priest, or minister, or place, or company of people, that we have a good will to gratify ; and so it more remotely redounds to God's glory not immediately. For God hath not declared in his word the same accepta- tion in the gospel of things done in an immediate way, as he had in the time of the law, of which acceptation now we have no such promise. And therefore it is ob- servable, as one speaks concerning that benefactor in the gospel to the Jews, " He hath loved our nation, and ME. jenkin's sermon. 91 builded us a synagogue;" it is not said, for God, but for us : this man out of love to us hath bestowed these things to God; which though a giving ourselves out of our own power, yet it doth differ from the free-will-offer- ing in the time of the law. Aye, but now, Sirs, ye must know, that sanctification, or consecration, that is a great deal more; when we sanctify a thing, or consecrate a thing, this thing that is so consecrated, it is so holy, that there must nothing at all of unholiness, or of a civil or secular employment and concernment be done in it. Now we do not dedicate a thing, but there may be secu- lar things in an ordinary and civil way done in them ; and our services are not more acceptable for the place, nor the places less holy because of those civil employments. There is the first concession, that in the time of the gos- pel there may be a designment and dedication of places, and it is not only lawful but commendable. 2. I grant, that in times of the gospel some places are to have religious services performed in them, rather than m other places ; I mean places of natural conveniency and fitness for the meeting of people together, whereby they may be free from disturbance, from the violence of enemies, and from tempestuous weather. As public meetings, whereby we have the society of God's people, their examples to stir us up to zeal, and their joint help in prayer and holy performances, to go along with us, that we may join our forces together, and with a great force wrestle with God, and overcome him which is in- vincible. And therefore, my brethren, I desire you to bear me witness this day, that I plead for public ordinances, and for the purity of God's ordinances to be administered in public places, rather than other places ; so that I do here profess, that I do avowedly and openly declare my judgment to be for public meetings in public places, and thepurity of God's ordinances, if they may be enjoyed with. out human mixture, which may hurt and pollute them. 3. I grant, that in the time of holy service, -we are not then to use secular employments at that time in those 92 MR. jenkin's sermon. . places, as eating, drinking, and talking, it being unsuit- able to the work in hand : and howsoever they may be lawful at another time, yet unlawful then, because against the apostle's command, " Let all things be done in de- cency, and in order;" and that which is unsuitable to the commands of God, the taking his name in vain. My brethren, I will go further with you, we are to abstain from all other religious services, when not in season ; and therefore when the minister is in preaching, we must not run into our places and kneel down, as some people do, and fall a praying. And I cannot but wonder, that they that do so much cry up uniformity and sanctity of places, that yet they should confute their judgment by their practice, that they should pray secretly, when the ■whole congregation is a praying vocally; and it may be the congregation is singing a psalm, or the minister preaching, and then they go to their prayers. I pray, where is the uniformity, decency, and order they so much stand for ? Lastly, I grant, that after the performances of holy duties, in places wherein we meet for the worship and service of God, it is our duty to abstain, not only from filthy and indecent actions of a natural or moral filthiness, unseemly, as looked upon by men against God's laws; but from all those civil, moral, lawful actions, at other times, they may reflect dishonour upon the work that hath been done, or upon the work that shall be done, or that may render the place meet for religious services afterwards. And this is that, that one calls a negative, or private reverence, a reverence or not doing something ; not because the place is more holy, but for decency and order, considering the religious duties performed in that place. So that things subservient to religion call, for a negative reverence, and are not so to be used, as that the religious services which are there performed and transacted, should be made disgraceful and dishonour- able; as the bread of the sacrament, after the sacrament is done, is not lawful to be cast unto unreasonable crea- mr. jenkin's sermon. 93 tures, because it reflects- dishonour upon the religious service which we were before doing ; so, dirty water is not to be put into the communion-cup ; not that the cup is holy, but because it. is a reflection of disgrace upon that holy service wherein that cup is made use of; and that cup is not to be made use of to drunkenness. But in all this bear me witness that I say, all this is but a civil reverence^ and so due to any place where there is any honourable convention, as in the parliament-house, or presence-chamber, or the like. Having yielded this, 2. I must come now to deny what must not be granted, and I likewise deny four things. ■ - 1. It is not now in the times of the gospel in any man's power to set apart a place for religious duties, so as that it should be unlawful upon a due occasion-to use it for civil employments, or that it should be always un- lawful to alienate to other uses, besides those uses that are divine. The bread and wine sanctified byGod's own institution, by the minister, after the public use and ad- ministration of them in the ordinance, are not now holy, but they may be eaten in a civil use and way as our ordi- nary and common food. . The synagogues among the Jews were as holy as our churches ; they were for holy duties, as prayer, preaching; and the like, and dedicated to God's worship, and yet you must know there were civil employments used in those places after the religious worship was done ; and therefore in Matt, xxiii. 34, saith our Saviour, " Some of them you shall scourge in your synagogues." Hence we used to keep courts and J con- sistories in churches amongst us, and some of them none of the best""; and we use here among us in this city con- stantly in our churches, (and I doubt not, but it is law- ful,) for an alderman in his ward to meet about secular business, as to choose common councilmen, or the like. But where there hath been a dedication of a place to God's worship, it is only God that can make'it so- holy, as that it should be sinful to employ it toother uses : ; and buried in one place than in another : it is more holy (say they) to be buried in the church than in the church-yard ; and more hqly under the communion-taMe than in any other part of the church. 3. This reproves tl^eni which cannot pray any where but in the temple, and they that use private prayers in churches. If you have houses and rooms at home, what is the reason that if Paul's or any other church stand open you must run in thithqr, and drop down behind a pillar to say your; prayers. 4. This reproves them that have reverence towards any place more than another, as if they did deserve more holiness in one part than another, as bowing to the altar, or communion-table, or the like. 5. It reproves those that have reverence for situation of these places, they, must stand east and west, and why not north, and south ? All these things fall offj like fiff-leaves, if what I haye, said, be true, that there, is no holiness ip places ; and this I haye made known to you not only as my judgment, but as my duty. Now for exhortation, I shall d«sire you to take notice ioffpi^r things, and I have done, and shall leave you to God,' and conimit you to the word of his grace. If .taif H2 100 MR, jenkin's SERMON. be so, that there is no holiness in places, then first of all, be the more encouraged to serve God in your families; in those places where God hath set you, where God is as well pleased with your servic% as in public places, serve God upon your knees with devotion, humility and re- verence. And therefore, though I am against supersti- tion, and popish practices, and those wicked cursed traps of innovations, that the men of the world have dis- turbed the church of God with ; yet I am against putting on your hats in prayer; and sitting in prayer. Those that are for holiness of places, do not, with Abraham, in every place they come build G°d a n altar. But let us in every closet and room build God an altar; let no morning nor evening go without a prayer in thy family, pray often, and pray continually, let your houses be as so many churches, as you read in Rom. xvi. 5. "Likewise greet the church that is in their house :" and in the se- cond verse of Philemon's Epistle, " To the church that is in thy house." There the houses of the saints are called Churches. This will bring a blessing upon your families. And if you be not willing to have that curse denounced against you, in Jer. x. 25. " Pour out thy fury upon the heathen that know thee not, and upon the families that call not upon thy name," then neglect not family-prayers, be much in prayer, and pray with frequency and encou- ragement, because God binds you to no place. , The second exhortation is this, labour to promote per- sonal holiness, as well as family devotion. I am against local holiness : As one said, (that I heard once when I was a youth) happy are those garments that can carry away any of the dust of the temple; but they think not that any of their garments are unclean in wallowing in the mire of sin. But I say, do you labour to promote noliness in your lives, in your hearts and conversations. The Holy Ghost saith, " Unless you be pure in heart you shall not see God."* And therefore put away sin, for if you regard iniquity, God w ill not hear your prayers : It is not your ducking, or bowing, or cringing never s<» MR. JEKRIN'S SERMON. 101 much, or your going with your hat off through the church, that will make God hear your prayers, these will but dishonour you, because you live not accordingly. 3. Love the holiness of the living members, be not so much in love with the holitress of wood and timber, bricks and stones ; but wheresoever you see the image of Christ, be in love with that soul. Wherever the presence of God shines, and wherever thou seest one that gives up himself to God in holy duties, do thou say, Oh ! my soul, delight to come into the company of these men, " The ■ righteous is more excellent than bis neighbour." If there be a heaven upon earth, I tell you, it is in the company of godly men. I remerriber a famous man hath this ex- pression, saith he, When I was in the company of the saints and people of God, I was as a living coal ; but when I was separated from them, and was among the wicked swearers and drunkards, metbought there was a spiritual coldness and frozenness went over my soul. Though the people bf"God are best company in Heaven, yet ttiey are very good company here on earth. And Christians should stir up one another, and be provoking one another to love and good works ; and wherever you have grace, be sure to impart it to others. Endeavour •to love the holiness of saints, and be willing to impart your experiences to others, for this is your duty. Do not make a monopoly of holiness^ but carry company with you to Heaven. Lastly, to name no more, labour to preserve the holi- ness of God's true institutions, those things which are of divine consecration. What is human consecration, without divine institution ? The sabbath day is of divine institution, labour to keep it holy ; this is a holy day in- deed, and this labour to keep your families from profan- ing of ; but for other holy days, and holy things, they are much alike for holiness : the Lord's day is a holy day indeed, and for shame, do not let your children gad abroad on tlijs day. Truly, . I do verily believe, thaf 102 MR. JENKIN'S SERMPN. though here be a great company of people in the con- gregation, yet they are but a handful in comparison of what are drinking in ale houses, and walking in the fields, that one can hardly get home to their house for the crowd of the people that are going thither. For shame let not this be told in Gath, nor published in As- kelon. What ! shall we stand up for the holiness of pla- ces, and yet oppose the holiness of the Lord's day, which God hath enjoined and instituted? Oh! that the magis- trates of London— Oh ! that England's king— Oh ! that England's parliament would do something for the refor- mation of this, to oppose wickedness and profaneness, which will otherwise bring upon us the judgments of Sodom and Gomorrah, and make us guilty and worthy of a thousand punishments. And labour by prayer in your families to overcome that flood of profaneness, which you cannot by your strength prevent. And then for the sacraments of Christ, baptism, and the Lord's supper, these are ordinances of God's appointment, they are holy, and therefore should not be given to those that are unholy'; and yet those who are so much for tbe ho- liness of places, do not care who come to the sacrament, if they have but a nose on their face, they shall come and partake of the ordinances, let them be what they will ; this is to prefer man's institution before God's in- stitution. And then for the Lord's messaga and word, that is a holy thing, and therefore love his messengers : the messengers of God delivering his message with fear and reverence, you are to hear them, with the same fear, reverence, and resolution to be holy, as if Christ were present. And for tjie^word of God, it is riot enough for you to have a choice. sentence written upon the walls of your churches, but let God's law be written in your hearts and consciences, and practised in your lives, that all the world may see you live as men dedicated to the true God, in all the duties, of his ways and obedience. Many of these things might have been enlarged. What Ma. Baxter's sermon, 103 I have given you with the right hand, ^pray you chris- tians, do not take with the left; for if you do, you Will make yourselves guilty of a double sin. First, because you do not obey the truth you hear. And secondly, for putting a wrong construction upon it. But, I have better hopes of you, my beloved hearers, and hope that the Lord will be better unto your souls than his ministers, than his word, or any thing else can be. God bless you and, his ordinances, and discover his mind apd will at this, time to you. MR. BAXTER'S SERMON, Preached A ugitst 1 7, 1 662. Coloss. II. 6,1. As ye have therefore received Christ Jesus the Lord, so walk, in him. Rooted and built in him, and established in the faith, as ye have been taught, abounding therein with thanksgiving. f^MITTING the division, and in part the opening of the words, tlje ,, observation is ; "That those that have received Christ Jesus the Lord, must accordingly be rooted, built up in him, and established in the faith; and walk in him as they have been taught, and abound there- in with thanksgiving." This receiving of Christ signifies tobelieve^in him. It • js not only to receive his doctrine or benefits, but to re- ceive his person, to receive him as related to us, for the uses and end for which he came into th^ world, and for which tie offers himself to souls, by the preaching of the gospel. Sinners have lost and undone themselves ; Christ comes to be the physician of souls. He will not save the 104 MR. BAXfER'S SERMON. unwilling, and despisers of his grace, while they conti* hue in their unwillingness. He will save them by the way of covenant, while he consents and tenders them his grace, he will have them " consent to the terms of l his covenant." The consent of the heart expressed by our covenanting with him, is this receiving of Jesus Christ. He is willing to be our physician, and when we take him to be so, we receive him. He is 1 willing to save us from the guilt and power of sin, willing to be out Lord, head, intercessor with God, justifier, 1 arid all unto us'; and if we consent to this, and take him as offered, this is receiving Christ; with whom his. benefits .are also receiv- ed, the remission of sins, in-dweilingi renewing, comforts ing spirit, title to everlasting life, &c. In receiving Christ all this is received. ' f-! r '* / A * •' , '. Receiving of Christ contains these two things, or these two things are essentially contained to make up the na- ture of saving faith, that is, to believe the doctrine of the gospel concerning Jesus Christ to he true, and to consent that tb&goadness that is therein revealed and proposed, shall be ours. To believe what Christ is, and what he hath done ; so far to helieve it, as here we are resblved to venture our souls, (though there may be, some weak- ness through our faith's imperfection) and- believing the gospel to be the certain word of God. Then next, to entertain the Christ that is offered in this gospel to^be burs, with all the benefits that accompany, and to all the blessed ends to which he is revealed. Thus the water of life is freely rendered to all that are a thirst, and there is no more required, but come and drink. Then there are two things implied, thatare the imme- diate prpducts of saving faith, and inseparable from it, that is, trusting on him as the Redeemer, and obeying him as a Lord. To rest upon him as a Redeemer, Ro- mans xv. 12. And here as far as the soul feels entertain- ment and encouragement by Christ, overcoming his doubts that Christ will reject him, &c. so far he hath quietness of soul in Christ, and will trust his soul upon MR. BAXTER S SERMON. 105 Christ And then, the obeying of him in order to our full recovery, as a patient must obey his physician in using his remedies, and means he prescribes for killing our sins, restoring our souls to God's love, and being with him to eternity. The nature of faith is to receive Christ ; the sincerity of it lies in the suitableness of the act to the object; that we receive him as he is. Now, in Christ there is some- thing essential to this act; that he be a Saviour, and our Saviour, &c, and there is something makes unto the well- being and fuller attaining of the eud. The first are " the "objects of faith itself," as it is of absolute necessity to sal- oration. The second 'sort are, " the objects of faith as it is strong," and makes to the well being of a christian. All that is essential to Christ as a Saviour^ and Redeemer, is to be believed by him that will approve himself a true believer. And thus to receive Christ "as the eternal Son pf God, made man, the Redeemer of the world," ruling us upon the right of redemption, justifying us before God, bringing us to God, arid interceding for us. And thus Christ must be received according to his offices, and as those uses for which he is given to the soul do import and imply. J , For the application of this point ; — First, Let us begin with those that our business at present doth not mainly lie on. Must men " walk in Christ as they have received him ?" What shall we say to those that " have not, will not receive him ?" stop us at the door, that we cannot bring in the doctrine of Christ, 1 that " will not receive the principles of Christ ?" How can we bring them, and build them upj that will not suffer the foundation to be laid, the seed to be received? Hast thou not received Christ? then thou hast refused Christ, been a despiser of the gospel of Christ, which • will prove thy great condemnation. What is it for thee to hear the name, and not to have the spirit of Christ? •Do not go upon conjectures ; it is one thing to number thyself with those that are christians, as to outward ap- 106 MR. BAXTER'S SERMON. pearance, and another thing to open thy heart, and deliver up thyself to Christ's government, and as a lost sinner, to receive him to those ends a Sayiour must be received* And remember, this was no small work, God sending Christ into the world, no small thing to fetch thee from hell and Satan, to wash guilty souls from all their sins, and to. bring bhem to everlasting glory. If these great things be rightly understood and believed by thee, If •jChrist be understood well as Christ, it must be done with a weakened* humbled, self-resigned heart, making the f greatest rnatter in the world of these things. Hath thy soul been seriously, taken up about thy own recovery? And bast thou received Christ as a man that was ready ;to be damned; as one that had a load on his soul hea- . vier than all the mountains of the earth, to ease and. de- liver him ? as one that was under the frowns of God in a state of enmity, receives reconciliation ? Hast, thou re- ceived. Christ as if thou hadst received heaven in him ? Believe it, these are great transactions, and will affect thy heart ; and it is not a sleepy or jesting rnatter thus to .receive Christ. Consider what it is to receive Christ. , 1. If you have received Christ, you have received tfye great reconciler that binds up the broken-hearted, quiets those that tremble? under the threatenings of G9^» f° r he should forsake and cast them off for ever. 2. If thou hast received Christ, thou hast received a perfect enmity to all sin, that will never let thee rest in sin, bur be persuading thee from it, and conflicting in thee against sin in thy soul. If thou hast received Christ, thou hast not received a friend for sin, that will plead for, or give thee leave to- commit, sin; but one, that though he bear with thee in 4by weakness, yet abomi- nates thy sin. If thou hast received a Lord and master to rule,' to be consented and subjected ^o ; him, and to be ruled, by none but in subordination to him, who will break those in pieces that refuse his government, obe- dience and not verbal profession, is the thing he requires. Hast thou .entertained Christ to be the master of thy ; mr. Baxter's sehmqjj; 107 words, thoughts, and deeds, whose; government thou livest under, more than under any in the world ? 3. If you have received Christ, you have then received the beginning of felicity, and full contentment to your souls. Having found none in. your sins, you have it dis- covered to you where it i^f therefore with gladness go you on; and so far as yow have hopes of attaining it, so far you have great contentment, &c. 4. In a word, if you have received Christ, you have fallen out with sin, subjected pleasures, profits, and honours to him ; and you have received his Spirit, and this hath made you new, and maintains the way within you against the flesh, &c. If this be not thy case,. Oh that thou knewest what a case thoii art in ! For then, 1. What the better art thou for all his blood shed as yet, if thou wert this day to die ? What would Christ's blood do to the cleansing and saving of thy soul ? 2. How canst thou look thy sins in the face, and think on what thou hast done, and art ? Hofr canst rthou look inward into thy defiled heart, and not tremble, when thou hast no more shelter from the wrath of God ? 3. How canst thou look God in the face, who is a hater of sin? How canst thou read his attributes, think on his threatenings ? 4. How canst thou think to have any duty accepted, and prayer heard, or rewarded, &c. ? 5. How canst thou think on the day of judgment, on the time when 4hou must recerre thy final' Sentence, if thou hast hot received Christ? Oh what a thing is a Christless heart ! Q. What shall I do that I may receive Christ? A. 1. Till Christ be thine, and hath brought peace from heaven to thy soul, let no peace be there to keep him out. I do not say, overwhelm thyself with sorrow, but let sorrow dwell there, and let holy cares and solici- tousness about thy spiritual state, be there, till Christ come, and quiet, and reconcile thee to God. >n<> 2. Read and believe the gospel. See there what Christ 108 MR. BAXTER'S SERMON. is, and thy necessity of him. Believing will open the door to entertain him ; assentwill procure thy consent. 3. Keep up no idol in thy heart against him. Turn out that that keeps out Christ, how dear soever it seems now, at last thou wilt see it more necessary to detest than keep it. I come now to exhort all poor weak christians, that they would make after confirmation, and grow to a greater measure in grace, as they have received Christ, It is not enough to be conceited that you have been con- verted ; and it will not be enough to the assurance of your conversation, or safety of your souls, that you think you are converted, and you sit down there. He that is content with the opinion he hath grace; therefore desires to have no more, because the promise of salvation is madetothe truth of grace, it is a sign he never had grace. Strength in grace is your own felicity, it is part of your happiness. Your eternal happiness will partly consist in your personal perfection ; and without personal per* fection, all heavenly glory will not be a perfect felicity, If you have fixed your anchor in God's promises, this en- gages you to look up, make after, and proceed, &c. Take these motives. 1. Consider, there is the same reason to move thee to grow, and proceed, as there was to move thee to thy first believing. Why do you become christians, but be- cause of the necessity of the riches and excellencies of Christ, and that there were better things in Christ, than in the world? And are they not so still? Is the case changed ? If Christianity was reasonable then, it is rea- . sonable how. If it was necessary to begin, it is neces- sary to hold on, and proceed in your race till you have obtained the crown. 2. Your receiving Christ essentially, contains in it an obligation to proceed and go farther; actually to trust and obey him, whom you have taken for your Lord and Saviour, from the very offices and relations of Christ received. MR. BAXTER S SERMON. 109 If I be a father, -where is my Tear ? If I be a mastei\ where is my honour? If I be a saviour, where is your confidence in me, submission to my saving work, obedi- ence to my healing preeepts ? If I be your lord and master, why do you not learn of me your master, &c. ? Your first covenant engages you to proceed in fulfilling the things promised in your covenant, &c» Better not have promised to be his people, than to promise and break this promise. The very mercies also, you have received from him, pardoning your former sin, entertainment in his church, and all the blessings there found, are as so many obligations to proceed. 3. Ever since we came home to Christ, we have had an addition of reasons, besides the first reasons we had to believe. Every day brings in new, &c. Certainly if a little were desirable, more were more desirable. If the people that stood afar off, and never tried what Christ and grace is, were bid to come in, those that have tried and tasted are bound to proceed much more. You have the spirit of God, experiences of his love, tasted the bit- terness of sin, have had some trial of the truth of such things of which we speak, when others have eyes and see not, &c. and will you turn back that have tasted, &c. ? 4. Consider how much hath been lost upon many a soul for want of care to take rooting, and to proceed ; how much labour of, the ministry, mercies of God, pains and care of their own ? I speak of those that have seemed sincere, not indeed so ; that have many times comforted the hearta of their ministers and friends, and have had some kind of comfort to themselves in that taste they have had of the good word of God. How many times hath the preacher been gladded to see such a one come to him, seemingly with a broken heart, seeming to set themselves in the way of life! Yet the flesh prevailed for want of confirmation. How many years have some spent in duty, in hearing, prayer, gracious society, pro- fession of religion ! Yet afterwards the world hath drown- 110 mr. Baxter's sermon. ed all. What cause liave you to see you lose not the thing you have wrought. 5. Consider how much of the works of your own salva- tion when you are converted, is yet undone. Though you are sure your conversion is true, how many temptation* to resist, enemies to conquer, duties to perform, and heaven to be taken upon all those terms, as the tenor of your Christianity ! Therefore you had need to stand fast, and having done all, to stand, you have need'not only to believe^ but to Wait and be patient in believipg, and to proceed in the way you have chosen. 6. The want of strength and building up, makes the lives of many full of lamentable languishing weakness, scandals Junto others, pain, calamity, and trouble to themselves. How long in healing? And how much smart and pain, while the fruit of their own folly is cured? How little, and how frequently do temptations prevail? And hence as in a wilderness, they are going one step forward, another backward ; no evident keeping in God,' and all through the fruit of their own languishing weakness. The fruits of the sins of professors have been such, that it should make you do all you can possible to escape the troubles at home, and reproaches abroad. 7. A life of spiritual weakness, is usually a burden unto him that hath it, it doth not only occasion his fall- ing into sin, and so renews the wounds of this soul* but is a constant burden to him. Not that any measure of grace is troublesome, but that which consists with so great a measure of remaining corruption : this is the burden: sickness is burdensome, though there be life. Methinks you should not then be reconciled to your feats; you should, methinks, see so great difference between the sick and the well, that for your own peace sake, you should seek after confirmation: Every duty they do is their pain, which is another's pleasure, prayer, &c. their burden; sometimes tired, wearied, dull, &c. presently overwhelrned with temptation : every duty is a grievance mr. Baxter's sermon. Ill to them through the weakness of their grace and their corruption. 8. Christians that are weak and not confirmed, lose abundance of the fruit of God's ordinances that are im- proved by others. How many a truth that taste exceed- ing sweet to others, have no great relish to them, nor growth by it ? A healthy man hath more relish in ordi- nary fare, than a sick person in varieties, the full stomach loaths the honey-comb. 9. The weak and unconfirmed christian is unprofitable comparatively unto others. Not that the church would wish the weakest member out, but comparatively uncon- firmed christians are very unprofitable unto others ; like little children in the family that must be looked to, make work for a great many more about them. What doth a sick person? but the work of others isto feed, support, and be a help to him. The church of God hath need of strong christians that can pray in faith fervently for others, and ybu scarcely pray for yourselves. Con- sider when the church needs a great deal of help, will you sit down with low attainments, and little things, when so many hundreds about, you need so great assistance ? 10. Weak persons are many times the^ troublers, and veiy dangers of the church. Many calamities have been occasioned by them. The sins of professors have occasion- ed the displeasure of God on the church : their errors hindered truth, and made divisions. When christians have not so much strength as to know truth from error, that hearken to every one that speaks with likeness, what have these christians done in the church ? what mercies have been driven away, so far, that I think the church of God, from the apostles' days till now, have. suf- fered more by the sins of professors, than the malice of their enemies! And bow canst thou expect God will save thy soul, when thou hast set the church on fire, and been so great hindrance to others, that many should perish occasionally by thy example? &c. The greatest 112 AtR. BAXTER'S SERMON, sufferirfgs of the church have come from the miscarriage* of the church. 11. Such have been the great dishonours of Christ; but the graces of ancient Christians, the glory of their professions, their charity, self-denial, heavenly-minded-, ness, patience, &c. have preached the gospel to the world . more effectually than ever their words could do. God expects your lives should be a considerable means for the conversion of wicked men. The. same God that hath , commanded ministers to teach others by their doctrine, hath commanded you should live for the conversion of the world; that your zeal, humility, patience, charity, self-denial, should win souls to God; and if it be a sin to give over preaching when we may, surely so to give over living, &c: If "wo unto me if I preach not the< gospel," then wo unto you if you by your lives preach not the gospel. How many sinners have you about: you? and how do you wrong and rob the ungodly of that ordinance God hath appointed for their conversion and salvation ?: You are the persons that take the bread out of their mouths, the means that should save them out of their hands, while you deny them one of the com- manded means of salvation, that is, the eminent examr pie of your lives. And if it be so great a sin to stop preachers' mouths, how great a sin to neglect this ordi- nance? Nay, are you not a dishonour and disgrace to the church? Is it not because of professors' ill lives,- that the profane deride religion, while they see not the glory in it that' should overpower an unbelieving and denying soul, and should indeed, effectually manifest its excellency? Are these the professors, that are proud, stubborn, passionate, censorious, self-conceited, con- temptuous, and envious as any others? I know the world is apt enough to slander, and the servants of God to bear a world of unjust reproaches, but oh ! that there were not this occasion, &c. 12. Those that are not confirmed and established ire grace, the devil> when he hath prevailed by a temptation mr. Baxter's sermon. 113 on themselves, can easily make them his instruments to draw and tempt others from their duty, to discourage them in their religion, and to do that mischief in the world he hath done by temptation of their own soul. It is ordinary for Satan to make use of lapsed, distem- pered Christians, to be the instruments of his temptations to tliose that are better, &c. An honest Christian will not so easily hearken to a drunkard, swearer, as to a pro^ fessoT he had good thoughts of, Gal. ii. 23. 13. For want of strength and establishment in grace, poor Weak Christians are a very great encouragement to the carnal hopes of wicked men. I think scarce any thing in the world hinders our preaching more than this; when the wicked see those that make the greatest profession no better than themselves, and in some things worse, this hardens him against all the convictions that can be brought against him. Tell him he cannot be saved without conversion, he looks upon professors, sees them contentious, worldly, peevish, passiona'te, &c. sees some sin or other, this makes him think he is as well as they. Must there be so much ado to bring men to this state ? Is this the difference, &c. 14. Methinks it should be some trouble to an honest heart, that yet we must be so like to the children of the wicked ones; and the weakest Christians are the likest to the wicked ; I do not mean weakness in gifts or know- ledge, &c. but a weakness in. practical saving knowledge, love of God, self-denial, mortification, heavenly Handed- ness, &c. They that are in these in the weakest Christians, are the next and likest to the wicked : and doth not this grieve thee, that though thou art not a child of the devil, thou art so like one ? We should not be conformed to the world, nor like to them in any thing, no not in out- ward vanities. But to imitate the fashion of the world, as to outward corruptions, to go in their garb, when a palpable vanity, to have so much of their pride, peevish- ness, malice, worldliness :— Oh look upon thy heart with humiliation. I 114 mr. Baxter's sermon. 15. Consider what a dangerous and lamentable stand- ing those have that be not established', &c. Y° u stand, but it is as unrooted plants or trees that stand shaking in the wind ; beholders are, always looking when they fall. You stand, but it is as a sick man, wavering, reeling, like Lot's wife, looking back, and always upon every occasion ready to repent. You have been believers; little things perplex and troubleyou ; little tribulations and afflictions discompose and disturb you, little temptations make you question the scripture, the providence of God, his love and care of his people, and the great foundations of re- ligion. Foundation seems to. shake, because you are shaking and tottering, &c. And what is like to become of such a soul ? If thoustandest shaking under small temp- tations for want of confirmation, what wilt thou do when a papist or quaker, &c. shall so speak concerning religion which thou art not able to answer? and so the surest foundation seems nothing when thou hast so weak hold. Our greatest afflictions next to the misery of the ^ingpdly, is to think of our weak ones, what will become of fchem : and verily we do expect a considerable part of our" congregation should be carried away, those that are " Christians, and know not why," yet have not humility enough to make use of others, and to keep close to those that should assist them. Remember when you see such times, when seducers are able to say the worst, shall make the strongest assaults on the weak ones, how many will be like to fall ? Again, sickness, death, dying times will come, when you shall find a little grace will pot easily do your work; and though you perish not, yet you may faint, and to your sorrow find the want of confirmation. You cannot but know how the strongest are put to it in trying hours, or at death. Will slack unsettled hopes of another life, such distempered hearts fight and encounter with such trials? Never think of dying comfortably, if you follow not afterconfirming grace. 16. It should humble you the more, that you have lieen so long, so many years in the school of Christ, and MR. BAXTER'S SERMON. 115 love God, &c. no better. Should not you in this ap- prenticeship have learned better your religion, and been teachers of others, when perhaps, if in the principles you are assaulted, you .will shew your weakness as soon as any ? May not Christ say, "Havel been so long time with you," and yet have you " known, lived, &c." no better? reached no higher, attained no further? weak- lings still ? Nay consider in this time what advantage you have had for growth. A tree planted on a barren wilderness may not grow so much as in a fruitful place ; but you have had the plenty and power of the ordinances of God, the choicest of the means and helps of salvation; 17. Consider, the nature of true grace tends to this; will you cross the nature of it? shall we be such weak- lings in religion, which cross so the nature of grace ? for grace the more it is exercised, the more it increases. 18. Heaven itself is perfection, and the work of a chris- tian is to press towards heaven, and therefore it is to press towards perfection. You should make towards the end in a manner and way that is suitable to the end. Per- sons that enjoy so much already, and hope for so much greater, should not put off God with such little things. 19. Little grace shall have but little glory. You know not how great a difference there is between the least and highest in the kingdom of God. Nay, it is not only for a christian to desire to be glorified, but to enjoy the high- est degree in glory : to serve God with the best, and im- prove his talent to the utmost, that his heavenly reward may be according. A christian should not slight it when it is tendered to him, and in his eye. Q. But how shall I know I have attained this con- firming grace ? A. These signs following, shew a christian confirmed and strong in grace, which I will name that you may know what to aim at, and what, to desire. There is not ; so great a difference between a king and a beggar, be- tween the greatest health and sickliest man, as between a strong useful christian, and a poor languishing soul, &c. 116 mr. Baxter's sermon. 1. A confirmed christian is one, " that can resist many subtle and strong temptations," not only a single tempta- tion, but when Satan assaults on every side, with errors on both extremes, with importunities of several parties, with temptations of prosperity offered, of adversity felt or feared ; strong temptations that seem to lay a neces- sity of yielding on a weakling, that makes him say, I must do it to save my liberty, family, life, &c. A strong christian can say, there is no necessity ; he can make light of those temptations that seem to be a necessity to other persons: he can confute a subtle sophister, and deal with a cunning adversary. Satan cannot so easily go beyond and outwit him. 2. He can do great, excellent, and useful work, is ser* viceable to God, if he have opportunity in business of greatest consequence. He doth not serve God only in some little and inconsiderable thing, but in his place sets himself to the work of God, doth the great work of his majesty faithfully. The service of God to him is more easy and delightful : as to go ten miles is more easy to the healthful, than one to a sickly person, he can go through God's service with pleasure, ease, and de- light, without tiring, fainting, sitting down, or giving over. 3. He can digest the hard truths and providences of God, that are ready to puzzle, perplex and over-set the stomach of a weak christian. He hath laid his foundation^ to which he reduces all things of difficulty, and by the help of those great truths he hath received, he can easily see through the difficulties that are yet before him. He can tell how to reconcile those things in scripture that seem contradictions. Where he meets with a difficulty, he can easily discern the cause is in himself, and that there is an undoubted way of reconciling them, though he hath not attained to it. He can easily quiet his soul un- der the most difficult providences, and interpret them so as is consistent with the truths of God, which must ex- pound them. He reconciles providence with providence t MR. BAXTER'S SERMON. 117 and providence with scripture, whereas a weak christian is ready to say, " A hard saying, who can bear this and that ?" And it is the difficulty of these kind of truths that makes so many turn their religion, because not able to digest the hardest truths of God. Cross providences make them question God's love, &c. 4. He is one that can exercise various graces without setting one against another, destroying or contradicting one another : he can do many works, believe many truths, perform many duties at once. He can rejoice and sor- row at once, and make his sorrow a help to his joy, and his joy a help to his sorrow, and so exercise both in that nature as will not directly hinder or weaken one another. He can tell how in such a time as we are in to rejoice, yet to" be humble, to be cast down at God's feet, in the sense of the sins we have committed, and of God's dis- pleasure, &c. yet to rejoice in the mercies we have and do expect to possess. He doth not look all upon sin, all upon affliction, or all upon mercy, but can eye every thing, and give every thing its part, can exercise graces methodically, give truths and providences their proper place in his meditations and affections. And this makes his life orderly, beautiful, regular, and useful ; whereas a weak christian, let him set himself against one tempta- tion, he is taken in another ; if he humble himself in soul, he can do nothing but humble, weep, grieve, fear, and be ready to cast away all comfort, all sense of the love of God : if he set himself to the consideration of the grace of Christ, he is apt to forget humiliation, and to be puffed up with spiritual pride, &c. Thus he hath not skill, strength, and ability to carry on all the whole work of grace together. 5. A strong christian sinks not under those burthens that would press down and overwhelm a weak christian.; he can bear heavy burthens, and more easily away with them, making it a recreation to bear some things that another would sink under, and cannot bear. It is thy weakness that makes thee make such a stir, when God 1.18 MR. BAXTER'S SERMON. lays on thee personal, family, public afflictions, that make thee shrink under them. Strength of grace would enable thee to see Gad and glory in the midst 'of them, and to say " All shall work for my good:" it would ena- ble thee to get advantage, and be bettered by them. Hadst thou strength enough to improve them, thou wouldst take comfort from them, and support thyself under them ; but when thou hadst not strength enough to understand God's meaning, to see the duty then called for, to improve all for God, to do that service to God thou shouldst dp in such a condition: no wonder if thou have not grace to support and comfort thee in that con- dition. Whereas the confirmed christian by strong faith, love, and patience, can carry great burthens, &c. 6. Is helpful to many, and troublesome unto ' few. They are the useful persons in the family and place where they live. It is they can counsel others in their doubts, help them in their straits; that can bear up the weak when ready to sink; that can hold others by the • arm when not able to go upright; that tend God's little ones : and if it were not for these what would God's lit- tle ones do? They are so furnished with patience^ which God hath given them for the use of the weak ones in his family, and though they are troublesome, or do that which might be a disturbance to them, they will not thrust them out. It is they that comfort the feeble, support, provide for, strengthen and confirm the rest. And were it not for these, what backsliding hearts should we have? &c. And they are comparatively troublesome to few (though while corruption cleaves to them, they shall sometimes :) It is not they that are censuring their bre- thren, that are stirring up divisions, and make all that feud that is in the church. If they'might be hearkened unto, and. regarded, there would be quietness and com- posure, (for if ever there be peace, it will be by the strong ones:) but weak ones in grace are the burthens and troublers of the family. You may know they are the weak ones in God's house, in that they are those that arc MR. BAXTERS SERMON. \]Q always crying, complaining, making firework in the fa- mily, back-biting, censuring their brethren, quarrelling with one or other, &c. These peevish troublesome souls, are the weak ones, &c. 7. The strongest in grace are the best able to stand, work, and 3uffer alone. Though in duty they should not be alone when they can have society, and though the rest are most humble, therefore are sensible they have need of others, and will not throw away a*ny of their helps; yet if all forsake them, they will stand to it still. They go not to heaven merely for company sake; they be not christians merely because such and such are chris- tians; if all the world forsake Christ, they will stick to him, unless Christ leave them to their own weakness. But the weak christian hath a great deal more need of comfort and support, and lives a more dependent life : they cannot stand, work; suffer alone ; if their minister fall, they fall : if their relations change, they change: if there be not somebody at hand to confute an adversary, they yield ; if there be not somebody to keep life and warmth, they grow cold in every duty ; in affliction they can step on no longer than led by the hand, &c. Have christians to support, and to quiet, and to moderate their passions, and to teach them the doctrine of patience : they can hold up no longer than they are refreshed with cordials. What would become of you, should God let you stand by yourselves, &c. ? 8. The strong christian is one that can best live with- out creatures upon God alone (and a weak christian is one that hath most need of the creature, and can least live upon God alone) under the censures of the godly, frowns of the wicked, without riches, honours, pleasures, can have the quietness and contentment in God, whether he have anything or nothing wherever he is, &c. The more necessity thou art in of having something besides God for thy consolation, the more weak thou art, there must be supply: I know not how to be poor, disgraced, &c. Thisimpatient soul is the feeble soul, impatience is nothing 120 ME. BAXTER'S SERMON. but the fruit of weakness. The strong christian can li«e upon God alone : therefore if men make as if th«y were undone, if lost in' their estates, it is a certain sign of a lar inentable weakness of a sick soul. 9. That is the best and strongest christian, and most confirmed in grace, who is most employed and abides in the love of God, in love to God : that hath the fear of God, but goes beyond fear, and loves most, and abides most in the love of God : that makes it his great busi- ness to feed upon, and, study the love of God to him, and to return love to him again. The more God's love is on thy heart, and the more thou lovest in the fruit of that love, the stronger christian. But he that lives most by a kind of constraining fear, though he may be.sincere, he is but weak. Where there is nothing but fear and no love, there is no sincerity ; but where there is some little mea- sure of love, fear is such a tyrant, that it will many times cloud i{, so that almost all his life seems to be moved and managed by fear : and in this 1 there is much loathnessand unwillingness, and they had rather do. otherwise than they do. According to- the measure of love is the strength, of grace. 10. He is the, strongest christian that hath most pure and most universal love to others, that can love all men, even an enemy, with true unfeigned love, even with such love as belongs to a christian : that can love every chris- tian, and not a party only, with the pure and fervent love which belongs to believers : that can love every child of God, and not those Only that are of his opinion, or have done him good, but all, because they are children of God, with a sincere and special hearty love. That is the weak christian that picks and chuses, that is staggering when he comes to loving an enemy ; that takes in those that agree with him in judgment, and makes those almost only the object of his love ; that would confine his affec- tions to some narrow society, some little sect, party, or parcel of believers, and cannot love christians: as chris- tians : and hence it is, division is the effect of enmity, or MR. BAXTER'S SEB.MOK. 121 of weakness in grace, for want of the universality of love. I weuld make no question to prognostic the healing of all divisions within this nation, could I but advance all that are concerned in it to the right temper of christian love, It is the weak children in Christ's family that fall out, when we have not enough love to reach to all, and to love a christian as a christian, &c. Q. What must be done by those that are converted, to keep them where they are, to help them unto growth, to make them better, to further their confirmation, to se- cure their salvation, that they may after all attain the crown ? A. I shall leave with you twenty directions ; and as many as there are, there are not more than you must practice : and take them as if they were the last direc- tions I shall give you ; and take them as practical^, not as notionals, that you must live upon as long as you live. 1. See that the foundation be surely laid in your head and heart, in matters of your religion. In your head, that is, that you well understand what religion is, what the christian religion is : what God is, what it is for God to be yours, in his attributes and relations unto you : what he is, and will be unto you : what you are, and mustbeun- to'him : what sin is, how odious, wherein its evil consists : what is sin, and what not : what sin hath done in the world, and what estate it hath brought transgressors into: what Christ is, what he bath done for man's reco- very and redemption : what he hath wrought, gives and offers to the world: the end and design of God in the work of man's redemption : the tender of the gospel cove- nant of grace, freeness, largeness, and excellency of the grace of this covenant : the end of our religion, the ever- lasting glory that is revealed in the gospel, what it is, how sure, and how great. When you undeitstand these things, get a sound and redicated belief concerning the truths of the holy scripture, revealing all these things : and think it not enough that the scripture is true, or that you are resolved so to believe, but get the best grounds for your belief ! 122 mk. Baxter's sermon. be well established an those grounds : read the scripture much, till you are acquainted with, and relish the matter and language, and feel the power, and till all be delight- ful to your souls in reading, and be not ashamed to un- derstand the fundamentals ; look to your catechism : the fundamentals of religion you must understand and receive. And when you have got them into your head, be sure you get them into your heart, and never think any truth received as it ought, till it hath done some special work on your heart ; till you believe that God is almighty, just, holy, &c. and all the attributes of God have made their holy impressions on your heart : that the sanctify- ing knowledge of God hath warmed your affections, cap- tivated your souls, that God be enthroned in your hearts by the belief and knowledge of your minds: know your- selves so as to be humble: know Christ so as he may be sweet unto you, and exalted by you : set up Christ in your souls nearest to your hearts ; know sin so as to hate it, &c. It is the entertainment of the good things of the gospel by the will, that is the principal part of your reli- gion. It is a matter of lamentable consequence in all your lives, when there is not a sound work at the heart : how little life will there be from any truth in reading or hearing? The fundamentals of religion must be so receiv- ed, as not only to have an old heart mended, but a new heart made. Thus understand, believe, and give up thy heart to that thou believest and understandest. 2. Know and remember the work of your salvation must be as long as your lives, and that you have never done, till you have done living. I give this direction.because I find something in Christianity, the remains of carnality is apt to hinder, &c. And some professors, when converted, they are reconciled to God, and safe, &c. but there is a great deal to-be done after, &c. 3. Understand well wherein it is your confirmation, stability, rootedness, and growth in religion^ doth con- sist. The chief part of your growth in grace is not to know more things than you knew before ; but to grow MR. BAXTER S SERMON. 123 in the knowledge, belief, entertainment, and improve- ment of the same truths, that at first you did receive ; (not that you may not, or should not know more, for the clear knowledge of the fundamentals guide you una- voidably to the sight of many other truths, which a darker knowledge of those fundamentals will not discover to you.) It is not additional to your former knowledge, but the clearer known, sounder believing, heartier enter- taining and improving of the truths you know at first; as the health of a man consists not in having every ,day variety of food, but in the parting and digesting of the same food, that is fittest for him. Get but a more per- fect conviction, or concoction of what vou knew before, and this is your growth. You may grow in the know- ledge of God's attributes by knowing them more clearly, orderly, distinctly,, satisfactorily, and believingly, than before. There is a world of difference in the manner of knowledge, between a dark and clear knowing things : grow in greater love to them, and greater skill in enter- tainment, improvement, and practice of them. 4. Grow downward in humility, and inward in the knowledge of yourselves; and above all, maintain a con- stant abhorrence and jealousy of the sin of pride ; grow in humility, and fly from man ; keep a constant appre- hension of your unworthiness and weakness, of the odi- ousness and danger of sin, of spiritual pride (so called be- cause exercised about spiritual things ;) of being puffed up with pride of any thing in yourselves ; of being too confident in yourselves; be low in youroWn, and expect not,nordesire other's good thoughts of you. Humility lies not in humility of opinion, of speech, garb, or carriage; but in opposi- tion to high thoughts of our own parts — gifts, godliness, when we think of these above their worth. Still remem- ber Psal. xxv.Prov. xxvi. 19. Isa. lvii. 15. John xx, 29. As ever you would grow in grace and be confirmed chris- tians, keep a low esteem of yourselves, be mean in your own eyes, be content to be mean in others, and hearken 124 mr. Baxter's sermon. not to secret flatterers that would puff you. up. Take heed of any thing that would puff you up, &c« 5. You must understand that you are disciples in Christ's school, where ministers are his teachers, and guides, the ordinances, his means for his people's good, and the scrip- ture, the book you must learn ; therefore keep in this order, keep under these guides, commit your souls to those that are faithful, and fit for souls to be entrusted with; and when you have done, with humble submis- siveness to their teaching, keep in this school under those officers in their discipline, and dwell in the catholic church and communion of saints, and understand the duty of pastors and people, Heb. xiii. 17, 18. 1 Thes. v. 12. " Obey them that have the rule over you." If God had sent the poor Christians sufficient to support them- selves, he would never have made it the duty of all to be marshalled and ranked in several schools, ranks, orders, and all to walk in this order to heaven. If you with- draw from under Christ's officers and ordinances, you are in danger of being snatched up as stragglers. Q. What shall we do ? Who shall we take for our guides, if God take them away ? &c. A. It is not the denial of public liberty that loses that relation between a pastor and his flock, nor any word from man should cause a poor soul to trust itself for gui- dance of salvation to one that Is not able. A man's soul is not to be hazarded upon damnation by being deprived of the officers and ordinances of Christ, and cast upon the conduct of a blind guide merely for the pleasuring of a mere man. 6. Be sure you understand the nature of church-union, and necessity of maintaining it, and abhor all ways that are truly schismatical, that would rent and divide the church of Christ. As you must not, under pretence of avoiding schism, cast your soul upon apparent hazard of damnation, so you must maintain the necessity of church- union and communion. When Christ's members walk MR. BAXTER'S SERMON. 12,5 in communion with Christ's members, supposing that which is singular to the generality of judicious men, take heed of any thing that would withdraw you from the communion of the generality of those that are found in the faith. Take heed of withdrawing from the main body of believers. Christ is the head of his church, he will never condemn his church. Walk in those sub- stantial Christ's church hath walked in. Division among Christians is a sin God hath described as odious t.nd tending to the ruin of Christians. Be very suspicious of any that would draw you from the main body of be- lievers, and keep communion with the universal church of Christ, with the generality of the godly in love and affection, &c. 7. Be sure your own hearts and ways be the matter of your daily study ; and when hypocrites have their work abroad, let yours be much at home ; while they make, it their business to censure this and that man, let the main of your business be in pressing the inward of your own hearts, in keeping all right between God and you. Ob- serve your heart's inclinations. If any inordinate inclina- tion after any thing, set a special guard ; mark which way your thoughts go, that you may know your inclinations by your thoughts. In an especial manner preserve ten- derness of conscience, fear of sin, lothfulness to dis- please God. Let truth have the mastery ; maintain such a conscience that dares not sin to save your lives. Be sure you sin not wilfully. Obey the light. 8. Be sure to keep up continually a lively apprehen- sion of the state and place of your everlasting happiness, to live by faith upon the unseen world. Know where your happiness lies, and What it is, that you grow not to carnal apprehensions of your happiness, live upon hea- ven, and let that be it that shall animate your faith to duty, and all that you may still be weary of vexation, and sensible of the vanities here below. Let your conver- sation be above. Be confirmed in your apprehensions of the certainty and excellency of eternal blessedness ; grow 126 mr. Baxter's sermon. more in heavenly mindedness, and in satisfaction of soul, in the hopes you have of these things.. 9. Understand the nature, method, and power of temptations, how to resist them, and live in watchful- ness. Be not a stranger to Satan and his methods of tempting, what you have to watch against, and oppose, where you must be armed. Understand the. nature of christian watchfulness; keep up a constant resolution and courage in resisting, especially the temptations you carry about with you, of your calling, constitution, com- pany, and of the times. Set them down, remember them, keep a special observation of them all ; and say, this and this it is I am in danger of; and it is my integrity and salvation that is in danger, and here place special guard, and make it your business to resist. The principal cause of christians' negligence in this, is the security of their consciences, and love of their sins ; did you know your danger, you would better look after your safety, 2 Cor. ii. 11. 10- Especially understand how much the flesh and carnal self is an enemy to God and your souls, and how much you are engaged by the christian covenant to live in a warfare against yourselves, and against your flesh. You must not think the life of life-pleasing is consistent with religion. Understand how you are bound to take the flesh for your enemy, to watch against it, and to live in a continual combat with it, Col. iii. 5. The flesh is your chiefest enemy : the very senses themselves are all grown inordinate, and the work of faith is very much seen in its exercise this way. If you get an opinion, that you may eat, and drink, and cloath, &c. and do all things to gratify yourselves, &c. then no wonder if you find but little increase in spirituals, while you grow so carnal. Understand and practice the duty of self-denial, self is the very heart of sin; read it not under pretence of liberty, in religion. 11. Give not way to a formal, heartless, seeming religiousness, custpmariness without the life : but keep MR. BAXTER'S SERMON. 127 your souls in a continual seriousness and awakedness about God, immortality, and your great concernment. If duty be dead, take heed lest that incline you to a dead- ness in another, a.nd so grow a customary deadness. Take heed of spiritual slothfulness, that makes you keep your hands in your bosom, when you should be doing for your soul ; stir up to, and in duty, when you have but little time for life eternal : do not pray as if you prayed not, nor hear as though you heard not ; but when upon duty, doing God's service, do it with all the seriousness and vigour you can. To grow lazy and negligent is the declining way : use such considerations as may stir you up, Rom. xii. 11. Tit. ii. 14. 12. Remember always the worth of time, and greatness of your work, and, therefore, so value time, as not neg- ligently or slothfully to lose a moment ; it will quickly be gone, and when you are at the last, you will better know its worth. Hearken to no temptation that will draw you to any trifling, abusing, wasting of your pre- cious time. If thou hast no argument against thy sports, trifling pleasures, &c. but this, it loses my time, take it for a greater argument than if it lose thee thy money, friends, or any thing in the world, your youth, your morning hours, especially the Lord's day. Lose not any part of it, but improve it with yourselves and families ; lose not a moment of the Lord's day, nor any of thy precious time thou canst spare and redeem. If thou hast lost any, be humbled for it, and be careful to redeem the rest: look back; do you approve of the time that is past? could you not have spent it better? remember what you have, let that quicken you -, look before you, remember what is to be done, and do the first which must be done, and then leave trifles to that time you have to spare. It, is ignorance and idleness, and not want of work, that makes any think they have time to spare, Eph. v. 16. Col. iv, 5. 13. Make a careful choice of your company. You cannot travel well to heaven alone, especially when you may have company, thrust not yourselves into every com- 128 mr. Baxter's sermon. pany, Eph. v. 7. Converse as much as you can with those that will help you, that are warm when you are cold, knowing when you are ignorant, believing when you are doubtful, &c. especially for your constant companions, live with those that will be a frequent help to you. Masters, choose the best servants, that fear God ; servants choose to live with those that will help you in the fear of God ; for husbands and wives make choice of those that will intend upon religion. Take heed of being unequally yoked, and of thinking to get well to heaven, while you presume to unite yourselves with those that with great advantage will hinder, not help, your salvation. 14. Keep a constant guard upon the tongue, especially take heed of those common sins that disgrace hath not driven out of the world, but have got some kind of credit amongst some professors ; namely idle talk ; that wastes precious time, makes us unfruitful to one another, back- biting especially, can they put but a religious pretence upon it, or if they back-bite those that differ in opinion. Remember that terrible passage, Prov. xviii. 28. James i. 26. Psal.xxxix.and xxxv.28. Avoid idle talk, back-biting &c. watch over your tongues; and if they are by nature addicted to a laxity of tongue, and multitude of words, there lies a double obligation on you in point of danger and necessity above all others to keep a careful watch over your tongues. You should rather speak feWer Words than others : and if you find yourselves inclined to speak against and behind his back, reprehend yourselves and avoid it. 15. Learn the holy skill of improving every Condition that God shall cast you into ; learn how to live to God ih every condition. If you have skill and heart, there is advantage to be got by all. That prosperity may strength* en you in God, encourage you in his service, that ad- versity may wean you from the world, help yetl to fe- pentance, raise you to God, and give y6u more thatl it took away, know the danger and duty of every condition, study them before they come upon you, that they do mr. Baxter's sermon. 129 not surprize you ; learn to know what .is the danger, duty, and particular temptation of every condition, and in that condition you are most likely to expect a fall in- to : prepare for affliction as the common lot of the saints^ take it as no strange thing When it overtakes yon ; know how to abound and how to want. A great deal of a Christian's safety and comfort lies in this, to study the temptations and duly of every condition before it .come, that so you may have your remedy at hand, and fall to your work, and commit yourselves to God. 16. Be as conscionable and strict in the duties of your relations, and dealings with men, proportionally as in the duties of holiness, more directly to be performed „to God. Make as much conscience, care, study, diligence, about being just, that you wrong no man in buying or selling, as you do in duties of holiness, hearing, praying, receiving. In your trading make conscience of justice and faithfulness, as well as in the worship of God, and in your own personal behaviour; in your calling be diligent, not slothful in business, &c. And so in the duties of your relations. O that parents knew what a charge lies on them concerning the soul of their children, &c. So mastersj look to your servants, and be as conscionable in doing your duty for their soul's good, and being faithful to them, and compassionate over them, as in your duty to God. Keep up family duties with life, seriousness, diligence, and vigour: the life of religion in the world must be kept up very much in families. 17. Make it your study and care to da all the good you can in the world. Let doing good be the principal part of your business. Think that the safest and happiest life in which you can do greatest good. Suffer not opportunities to slip out of your hands: take them where you have them, and seek where you may have them ; look not only, where you may get a good, but where you may have opportunity to do good toothers. Every talent must be ahswer-erl for, your knowledge, health, &c. use it as you will answer for its, and know, it is one of the greatest " K 130 mr. Baxter's siiiiMosf. mercies in the world, for God to give you hearts in dGiffg" good with that he hath given, Heb. xiii. 1(5. not for ap- plause, but be good husbands for God, and consider which way you may attain your ends best, by what you give or do. Thus be rich in good works. IS. Live still as before the living God, approve your hearts to him, as knowing you stand or fall unto hisjudg-' ment. Avoid carefully all offences unto men, for the Lord's sake, and their conscience sake, take heed of scan- dal, and receive all the goad from others you can, but stick not too much on man's approbation : disregard not suspicions, or reproofs of godly men, but make not man's praise to be any part of your reward ; it is a small thing for me to be judged of men. Be not much troubled at it if you cannot please all : the bawlings of the malicious should not disturb a soul that is quietly housed with God : that soul is not well stablished in faith, that can be so disturbed and distempered by the wrath or words of malicious men. Remember, God himself pleases not all: the most of the world are enemies to their Maker, tipoH the account of his holiness, justice, &c. and canst thou think to please all ? Withdraw from the world and yourselves unto God, for the consolation of his approba- tion, and for your felicity : this will save 3'ou from hypocrisy, and keep you from the temptations and vexa- tions of the censorious world. 19. Be every day as serious in your preparations for death and judgment, as those that are always certain that it will come, and know not the moment when it will come, Mat. xxiv. 29. Use often to think seriously before- hand, what death is, what thoughts, what trials death will put a man upon : what temptations usually accom- pany our approaching death : what you shall most need at such a time as that : what thoughts are likeliest to possess you then: what you are likeliest to wish for when you must needs die, about spending your time, expending your estate, conversing with others, &c. Ask yourselves, What will I wish I had done, ov been when MR. BAXTER'S SERMON. 131 I come tddie? Think what will be most dreadful to a dying man, for thus you have time to escape his judg- ment. Will it not be to think on a life lost in vanity, drenched in worldliness, unreconciled to God, or at least in utter uncertainty of his love? God hath not fore- shewed what will be a dying man's terror to torment thee, but to get out of that terror ; that which will be most terrible at death, conquer and destroy it presently. "They that were ready went in with the Bridegroom, and the door was shut," Mat. xxv. 10. Oh happy thou, if while the door is'open, thou be found ready to go in ; woe, if when the door be shut, thou hast thy preparation to make, thy graces to seek; Bethink what you will, either wish, or fear when you come to die, and when you will say, this should have been done, &c. let it be now done. 20. Rise speedily after every fall by sound repentance, and a fresh recourse to the blood of Christ, covenant of grace, and his intercession. Lie not secure in any sin, intcwhieh thou art lapsed; take heed of delaying and trifling, when thy particular repentance should be exer-i cised. Renew thy covenant, and after thy rising deal faithfully with thyself and God ; favour not thy sin, nor flesh ; go to the quick, leave no corruption at the trot* torn. If called to make restitution, to shame thyself before men by confession, stick not at it. Take the plainest course, that is the way of God, and let not any thought of shame, dishonour, or loss hinder it; for the. more it costs thee to rise from sin, the likelier it is thou art sound in thy conversion, and the more comfort thou wilt have; otherwise the fears and pains of thy disease will be upon thee, when the thorough cure would have prevented it. Quarrel not at any man's reproof,. though they miscarry in it, have mentioned thy faults with passion, &c. Take that which is good, and be thankful. And after every fall sit not down in perpetnaldistress, but as Christ takes the honour of thy cure, take thou the comfort of thy cure when recovered. See thou art truly risen by repentance, and returned to him whom K 2 132 mr. baxteb's sermon. thou hast dishonoured. Thy eare must be to see thotr be sincer in thy return, and then walk comfortably. See that Satan make not thee walk so as to rob thee of thy comfort, and God of his honour. Thus having given you twenty directions, I shall re- duce all to these eight particulars. 1. Do. not think strength of grace will be got with ease: you must do that, that in other things is done for the attaining of strength, increase and confirmation. A man cannot attain knowledge in law, physic, or any art, without studying, diligence, unwearied labour, and pa- tience, through that time that is necessary to attain it. Set yourselves to the reading of the scripture and other good books: study good truths. Think not to attain mastery in a day. And if ever such a conceit come in your minds that you are strong, confirmed Christians, do not easily entertain it; there must be time, industry, and diligence. Ordinarily suspect the conceit you may have of strength and confirmation ; you must grow by degrees. God's method is to begin like a " grain of mustard-seed." We are not born men. Labour in the. proper- means with patience : infused gifts are given according to the man- ner of acquitting them. God gives as if our acquisition did attain it : never think of having thiswithout patiencej labour, and diligence. 2. Grow up in the church of God, and under his offi- cers and ordinance, and among his people. Do not transplant yourselves from the garden and vineyard of the Lord, if you will thrive ; no prospering in the common* where weeds will choke, &c. Keep within the church of God, in the communion of his people, among his servants, under the guidance of his ministers, for that is the duty of ministers, — to bring up, train up, and help the weak ones, till they grow to be strong. They are to be God's nurses, and helpers of the weak in the house of God. Do not think to prosper by breaking over the hedge, under pretence of any right of holiness whatsoever, following any party that would draw you to separation. MR. BAXTER'S SERMON. 19B 3. Make it, amongst others, the principal study of your lives to " study the love of God in the Redeemer," the nature of the new covenant, and the infinite goodness revealed in the face of a Mediator. How it was his deBign to attract the hearts of men to the love of God, by revealing his infinite love in the Redeemer, unto which end Christ came for, even to represent God's good^ ness in sinners' hearts, of their beingreconciled to him, and ravishing them with his love. Study the glory and ravish- ing love of God, and unspeakable goodness in a Redeemer. 4. Live not by sense, or upon worldly hopes* nor in the 1 exercise of it. See that you live a mortified life* Take heed of glutting yowselves with creaiures, or let- ting your hearts out to -any creature, or letting any crea* ture be too dear to you. Live not too much on any sen- sible thing, or upon any worldly hopes or expectation?. Shut your eyes to the wotfld, let not your desires run out to the worid.and live as much as you can upon the world to Come. :-=^^=si-; 5. Let holy self-suspicion always make you fear- ful of temptation, and keep you out of the Devil's way. "Would 'yob keep your standing? grow better and strong in grace. Let not the pride of your hearts, or confidence of your strerrgth, makte you trieet among any unlawful communion, see any enticing spectacle, or thrust your- selves upon temptation* You are never safe if you thrust yourselves upon temptation. Think with yourself, my weakness is gfeTfft, I must riot gaze upon tffis enticing Object, lest my heart take fire ; 1 am not so strong as to be able to stand against such, &c. 6. When you cannot attain to that heat of internal affection you would, " be sure you walk uprightly with God." Sin not wilfully : keep your garments clean : set hrs law before yotr'r eyes. Sin not wilfully for a world: fee birt found in "the Way of duty, arid Grid will bless you, arid meet you in that way. Be as exact in obe- dience, as if you bad that frame of sodl you desire. 7. In a special manner keep all yotrf bodily senses arid 1*34, dr. jacomb's sermon. desires in subjection ; mortify the flesh, keep under your carnal desires in due subjection to the spirit; let none of your senses take the reins out of your hands ; keep a do r minion over your senses. Lastly, all your life long be longing to die. Let the work of your life be to learn to die. Consider what ne- cessity to the safety and comfort of death, to consider frequently, " what assaults will be made upon dying men," that you may, every day fortify against it ; to con- sider what graces and duties will be most needful and useful then, that you may be most conversing with, and exercising those graces and duties. He that hath well learnt to die, is no weak christian. The strength of your grace lies in the exercise of these things; faithfully prac- tice them, and you will stand when others fall, you will have comfort when others cast away their comfort, you will die in peace when others die in horror. DR. JACOMB'S FORENOON SERMON. Preached August 17 5 1662. John yiii. 29. 4nd he that sent me, is with me : the Father hath not left fpe alone : for I do always those things that please him, PT^HESE are the words of our blessed, Lord and Savi- ,' our Jesus Christ, they are spoken by himself,, and they are spoken of himself; though yet in a sober and modest sense they are applicable to all his members. That which Christ here affirms, is, that the presence of God was always with him, and this is first propounded, " He that sent me is with me," and then it is amplified, " an But further, consider what this God is to you. He is the fountain of your being,, he is the God of all your mercies, he is your Create* and Sovereign, he is your Maker and Lawgiver. It is he that by, a smile can make you happy, and by a frown can make you miserable. It is he that hath heaven and hell at his disposal, " who DR. jacojvib's sermon. 149 ©peneth and none can shut, who shuts and none can open." He that must judge every one of you, either to eternal blessedness, or else to eternal torments ; ' it is he in whose hands your breath, your life, your soul, your all is. Will you not endeavour to please this God ? as the prophet argueth in point of fear, Isa. li. 12. "Who art thou, that art afraid of a man that shall die, or of the son of man that shall be made as grass, and forgettest the Lord thy Maker?" Oh poor creature! who art thou that goest about to please a mortal dying man, and dost not go about to please the great God, thy Creator and Sovereign ! 2. Consider that relation wherein you profess yourselves to stand to God: he is your Master, you his servants; he is your Father, you his children ; he is your Lord, you his subjects. You know all that are in close relations will study to please them that -are above them; as the servant his master, the child his father, the subject his prince. All persons that are in a state of inferiority, will study to please their superiors, especially' when they do depend upon them. Oh ! how infinitely is' God above those relations. Alas, there is but a very little distance betwixt you and your servants, and yet you expect they should please you, will you not, therefore, please God? especially considering your dependance upon him. 3. You shall'notlose by pleasing God: that is enough, to put us upon this. He that pleaseth God proliteth himself: in that very act wherein we please God, we profit ourselves. Men can do but little for us, yet for what they can do, we study to please them. Let me open this in a few particulars. 1. If you will sincerely endeavour in all things to please God, God will give you a gracious return to all your prayers. Oh what a mercy is this for a man to have his prayers answered by God! 1 John Hi, 22. "What- ever we ask, we receive of him, because we keep his com- mandments, and do those things that are pleasing in his sight." Never expect that God Bhould hear any prayers, 150 DR. JACOMB'S SERMON. if we do not endeavour J;o do those things that please him. 2. Do you please God, then he will please you : mercy pleaseth us, and duty pleaseth God. Now when we please God in a way of duty, he will please us in a way of mercy. If we order our ways so as to please God, he will order his ways so as to please us. 3. Great is the benefit of pleasing God, even as to men: and this Solomon sets before you, Prov. xvi. 7, ,f When a man's ways please the Lord, he makes even his enemies to be at peace with him ;" and he hath such another expression, Prov. xxii. 11. " He that loveth pureness of heart, the king shall be his friend :" the meaning of this scripture is this, when we keep close to God, and walk in compliance with his will, and make it our great design to please him, he will give us to find favour in the eyes of men. He that maketh God his friend, God will make that man's enemies to be his friends. Men are possibly full of anger, revenge, and exasperation ; be it so. Do you desire to please God ? God can turn their hearts towards you ; . God can sweeten them in their spirits, and take away that venom that is in them; so you know he did in the case of Esau to his brother Jacob. 4. This is the way to heaven and happiness. God will be pleased before the sinner shall be saved, Heb. xi. Enoch before his translation had this testimony, " That he pleased God." There is no way to heaven but this, the child pleases the father, and then'the father gives him the inheritance. So it is here. 5. Let me return to the argument in the text ; God will never leave them alone, that desire sincerely to please him. Methinks this should be a very prevailing motive to you, especially now; -please ; God, and he will never leave you, no not in a time of distress and trouble. Here is the great difference betwixt a faithful God, and a false man. In time of trouble and adversity men leave us and fqr, DR. JACOMB'S SERMON. 151 sake us; in time of prosperity then they flatter u$, and pretend a great deal of friendship and kindness : but as no man Looks upon a dial when the sun is under a cloud; so these very men that pretend so much or* kindness and friendship, if so be we do but come under a frown, or into trouble, then their friendship and kindness is at an end, as Paul said; no man stood by him when he came to be tried before Nero, all men forsook him, but God did not forsake him. The wise man hath an expression, Prov. xvii. 17. "A friend loves at all times, and a brother is born for adversity ;" but where shall we find such a friend, or indeed such a brother ? But now if you will please God, he will stand by you, when all men leave you, when you have the greatest need of God, he will then stand by you ; if you be in a prison, he will be with you ; if you be banished, he will be with you : if sin doth not part God and you, certainly no affliction shall pari God and you. Study to please God. Oh ! is it not a sad thing for God to leave you! That is the saddest of all ; when we lose God, then we lose all, Hos. ix. 12. " Woe unto them when I depart from them." "What are all the mercies if God leave you ? No more than if a man had a fair pleasant house, and should never see the sun more. Oh do the things that always please the Lord, and he will never leave you. Under mercies, under afflictions he will be. with you, and then your mercies shall be very sweet, and your afflictions shall not be very bitter. You know-how earnest Moses was, Num. x. 13, with his father in law Hobab the Midianite ; " Leave us not, I pray thee, forasmuch as thou knowest how we are to en- camp in the wilderness^ and thou mayest be to us as eyes." Oh keep God to you! especially when you are entering into .the wilderness of trouble. God will be to you in- stead of eyes, he will be your counsellor, your comforter, your guide, your treasure, your portion, your all. I might add one thing more in the last place, Study to please God, because he is so easy to be pleas- Id's dr. jacomb's sermon. ed. This is a motive to us to endeavour to please those persons who are easy to be pleased. A child that hath a father that is easy to be pleased : a servant that hath a master that js easy to be pleased, 'will study to please them. Sincerity pleaseth God, though in the midst of much infirmity. He is so gracious and merciful, that Whatsoever a poor sinner doth but desire to please God, he will acceptof those desires. If we can but please God, it is no great matter whether we please men or not. I shall conclude this branch with 1 Thes. iv. 1. " We beseech you, brethren, and exhort you in the Lord Jesus, that as you have received of us, how you ought to walk and please God, so you would abound more and more." - Use 2. By way of direction, I should here shew you how you are to please God. I told you in general in the morning, this pleasing of God lieth in two things, 1. In suitableness to his name. 2. In subjection to his law. If you will please God in all your actions, look to this, that what you do may bear some resemblance to his nature, and hold forth obedience to his law. Consult the will of God, and in all things act in con- formity to that will. Do not allow yourselves in the com- mission of any known sin, for that will certainly displease God : as it was said of David when he took Bathsheba to wife : but saith the text, " the thing displeased the Lord." Do not baulk any known duty, for that will displease God. In a word, be holy in all manner of conversation. This being too general, I shall not insist upon it ; only in a word more particularly. Do those things now, make conscience of those duties which now lie upon you, in the doing of Which you will certainly please God ; and they are such as these. Be stedfast in the ways of God, in the midst of a back- sliding and apostatizing age, stand fast to the law of God, Phil. iv. 1. Contend for the faith which is delivered to "the saints, ver, 3. of the epistle of Jude. DR. JACOMB'S SERMON. Ih5«j Be not ashamed to own Christ before all the world : if you be ashamed of him on earth, he will be ashamed of you in heaven; and woe be to that sinner whom Christ is ashamed to own. Reckon reproaches for the name of Christ, better than the pleasure of sin that is but for a season. When God calleth you to it, assert the purity and spi- rituality of gospel- worship. Do not place religion in a few shadows where the substance is neglected; but chief- ly mind self-denial, mortification, crucifixion to the world, keeping up close communion with God, love the people of God whatever the world say or think of thee ; for God is highly pleased when he seeth his chil- dren loved. Keep up religion in your families, whatever scorn or contempt is cast upon you. Oh that you would labour to be of Abraham's spirit ; " I know," saith God, " he will command his children and his household after him, and they shall keep the way of the Lord," Gen. xviii. 19. I do not know any one better means for the keeping up religion in this nation, than for masters of families to be conscientious in the discharging of this duty. Be good in bad times ; be patterns of good works to those that shall behold you. Let no reproach or obloquy make you to abate your exact walking with God ; what- ever you meet withal in the ways of holiness and a strict life, say, if this be to be vile, I will be more vile. Make conscience of a strict observation of the Lord's day ; take beed of that sacrilege of stealing away holy times ; of prostituting that to common and evil uses, which is impropriated and dedicated to the service of God. Pray for, and love all those that have been instrumen- tal for your spiritual good in the work of the ministry, whatever dirt is now thrown in their faces, and though you never get more good by them. . Forget not to distribute to the necessities of God's peo- ple, that are many of them in a low condition ; for this is a sacrifice of a sweet odour, and well-pleasing to him. lit- DR. JACOMB'S SERMON. Carry yourselves with all patience and Christian meek- ness towards them that wrong you: pray for them that are your enemies, and when you are reviled, revile not again, but commit yourselves to that God whojudgeth righteously. Do your duty to your superiors, and to those that are in authority. So carry yourselves that it may be with you as it was with Daniel ; they had nothing against him, saving in the matter of his God. Baulk not any duty for suffering; choose the greatest of suffering, before the least of sin. .' In a word, so walk as it becometh the gospel. And finally I speak to you as the apostle spoke to them, Phil. ii. 16. " Hold forth the word of life, that I may rejoice in the day of Christ, that I have not run in vain, nor labour- ed in vain." The third use is for comfort, to all those that do con- scientiously endeavour in all things to please God: the comfort lies in this, you may suffer, but whenever you suffer, the Father will not leave you alone. Pleasing of God does notsecure a man from suffering from men, some.- times it rather exposes a man to suffer from men : but now though it does not prevent suffering, yet it takes away the sting and venom of suffering ; it makes it to be Samson's lion, when it was slain, he found nothing but honey in the belly of it. Oh ! the presence of God in a time of affliction is exceeding precious, it turns gall into honey, thorns into roses. Be not troubled in your thoughts about what you may undergo : if God be with you, all will be well:, if God comes when the cross cometh, the weight of it will not hurt you. What is a prison when God is there ? My brethren, though estate leave you, relations leave you, all your comforts leave you, so long as God doth not leave you it will be well : therefore do not fear^ be not dejected, or discouraged. Isa. xliii. 1, 2. " Fear not, O Jacob," why so ? " When thou passest through the waters, I will be thee." We have DR. jacomb's serMon. tSS more reason to be afraid of prosperity with God's ab- sence, than of adversity with God's presence. A good God will make every condition to be good ; it is not a prison but a palace where God is. They •• that' do the things that please God, whatever condition they may be brought to, the Father will not leave them alone. Mi- nisters may leave you, the means of grace and ordinance in a great measure may leave you, your creature-enjoy- ments and comforts may leave you ; but here is a God that will never leave you: Oh ! bless his holy name. Fourthly, Is this pleasing of God, a duty of so great importance and benefit ? then be tender and charitable in judging of those that do differ from you and others, upon this account because they dare not displease God. I may in this caution aim at myself and others of my brethren in the work of our ministry ; butl am not here at present to take my last farewell. I hope I may have a little further opportunity of speaking to you : but if noti let me require this of you, to pass a charitable inter- pretation upon your laying down the exercise of our ministry. There is a greater Judge than you, must judge us all at the great day ; and to this Judge we can appeal before angels and men, that it is not this thing, or that thing that puts us upon this dissent, but it is conscience toward God, and fear of offending him. I censure none that differ from me, as though they displease God : but yet, as to myself, though I do thus and thus, I should certainly violate the peace of my own conscience, and offend God, which I must not do, no, not to secure my ministry, though that either is, or ought to be, dearer to me than my very life : and how dear it is, God only knoweth. Do not add affliction to affliction, be not un- charitable in judging of us, as if through pride, faction, obstinacy, or devotedness to a party, or which is worse than all, in opposition to authority, we do dissent. The Judge of all hearts knows it is not so: but it is merely from those apprehensions which after prayer, and the use of all means do yet continue that doing thus and thus, 156 DR. BATEs's SERMON. we should displease God : therefore deal charitably with us, in this day of our affliction. If we be mistaken, I pray God to convince us : if others be mistaken, whether in a public or private capacity, I pray God in mercy convince them. But however things go, God will make good this truth to us; in this work he will not leave us, and our Father will not leave us alone ; for it is the un- feigned desire of our soul in all things to please God. DR. BATES'S FORENOON SERMON, Preached August 17, 1662. Heb. Xii. 20, 21. Now the.God of peace thatbrought again from the dead our Lard Jesus, that great Shepherd of the sheep through the blood of the everlasting covenant, make you perfect in every good work to do his will, work- ing in you that which is well pleasing in his sight, through Jesus Christ : to whom be glory for ever and ever. TT would give light to these words, if you consider the scope and design of the apostle in this epistle to the Hebrews : the sum of which is, he writes to them that he might animate their spirits against " apostacy from the doctrine of the Gospel;" they were liable to this from you and others, upon this account, because they dare not displease God. I may in this caution aim at my- self and other of my brethren, this upon a double ac» count I. Partly in respect of those persecutions to which they were exposed : for the Jews were filled with a bru» tish zeal, for the ceremonies of the Levitical law, and ex- DR. BATES'S SERMON. 157 pressed the greatest rancour against those who left Mo- ses to follow Christ. This is the reason why the apos- tle lays down 10 many preservatives against their revolt* ing from religion ; and be spends one part of this epis- tle in a most passionate exhortation to perseverance, and doth in the tenth chapter insinuate himself into them: You have already tasted the first-fruits of affliction, vert 3, 4. " You took joyfully the spoiling of your goods, knowing in yourselves, that you have in heaven a better and enduring substance." This is that temper that martyrs have expressed, who have not only parted with their goods, but with their lives for the gospel. When they came to the stake, they would not so much as shed a tear, to quench those flames wherein they should , as* cend to God, as in a fiery chariot. " You took joyfully the spoiling of your goods, knowing in yourselves, that you have a better and an enduring substance." Thus he insinuates himself, by representing what they had done, to encourage them to perseverance : and partly he forti- fies them against backsliding, by those terrible judg- ments which he threatened against revolters, as you read chap. vi. 7. 2. As they were liable to this apostacy upon the ac- count of persecution, so upon the account of the unset- tledness and instability of their own spirits. There were several of those who had given up their names to Christ, who did compare the ceremonies of the law with the pu- rity of the gospel. Now the apostle to secure them from this mixture, his great design is to represent the vanity and infectiveness of all the ceremonial law, and to ex-* press and prove the virtue and efficacy of the Lord Jesus his death, which was the. substance of all the shadows. And this takes up one great part of his discourse with them. Now in these two verse9 he sums up, by way of reca- pitulation, all that which he had discoursed of at large, and in them you may observe these two things. 1. A description of God, to whom he addresses this 158 DR. BATES'S SERSIOS. 8. The substance of the prayer itself. The " description of God," that he amplifies by these two things: 1. From the attributes and qualities of God, (if I may so express it) "Now (saith he) the God of peace." 2. From the effects of his power and love; " That brought again from the dead our Lord Jesus, that great Shepherd of the sheep." And these titles, they are not here set down by the apostle to adorn his discourse merely as an ornament, but they have all a peculiar effi- cacy, as to the obtaining of the request which bere he makes for them. I shall begin with the first, the " description of God" from that attribute. " Now the God of Peace," the title that is used in the Old Testament frequently is this, "the Lord of Hosts/' but in the New he is called " the God of Peace." There were darker representations of the mercy, and love of God, the more full discoveries of hisgrace were reserved till the coming of Christ. Their discoveries under the Old Testament were but as" the day- star, which ushared in the Sun of Righteousness. Now this title of the "God of Peace" imports two things — 1. That he is the author of peace, and works it. 3. That he loves and delights in peace. First, that he is the author of it. And if you consider peace in all its notions and kinds, it is a fruit of God, and that which descends from him. 1. "Peace in na- ture" is the harmony that is between all the parts of the world, the union that is between the disagreeing elements' that is from God ; for without him the whole creation would presently disband, and return to its first chaos of confusion. 2. " Civil Peace," which is among the so- cieties of men, that which is so amiable and lovely, and which needs no other foil to commend it, and set off its lustre than the miseries and cruelties of war — this peace comes from God likewise. Every rash hand is able to make a wound, or to cast a fire-brand, but it is only the God of Peace that is able to heal breaches, and to allay those storms that are in a nation. You know those showers, which render the earth fruitful, descend from DR. BATES'S SERMOI*. lifj heaven, from God ; so all the counsels of peace descend from above. The fiery exhalations ascend from the earth, counsels ef war and disturbance proceed from the de- vilish hearts of men. Or, 3. If you consider that" Ra- tional Peace," which is in the spirits of men ; that is, when the understanding exercises a coercion and restraint over our licentious appetites, when all our inferior facul- ties are under the empire and conduct of reason — this proceeds also from God. For since the fall, there is a great deal of tumult, many riots and disorders in the soul of a man. Reason hates a bad guide, and our appetites, those are evil instruments, and so many times hurry reason from its regular actings: But, 4. Much more if you consider " Spiritual Peace," that peace doth not only import an agreement of a man within himself, but the agreement of the soul with God. This is the fruit of the spirit, and, it is only God that is able to convey this peace to us. And upon a particular account this title is given to him by way of eminency and property; as, 1. He is alone able to allow and dispense this peace unto us, for all our sins are injuries committed against him, against his crown and dignity; all the arrests of conscience are made in the name of God, and there- fore it is only he that can speak peace. As in the civil state, it is an act of supremacy to give a pardon ; only he that can condemn is able to speak pardon ; so it is our God that is our judge. Provoked and incensed by us, he hath a judicial power to cast body and soul into hell-fire; is alone able to speak peace, and pass a pardon for us in the court of heaven ; and this is experienced by a wounded spirit. It is just with such a person as with a malefactor, who stands condemned at the bar; he cannot receive encouragement from any of his spectators till the judge speak peace unto him. So if an angel from heaven should come and speak to a wounded spirit, it were impossible unless God did order, command, and dispense it, that the spirit should receive any peace s because our sins are immediately committed against him. i6Q DR. BATEs's SERMON. % He is alone able to reveal and discover it. Inhere is nothing harder in the world than to calm and quiet a disturbed conscience. It must be the same power that makes light to spring out of darkness that must cause a cheerful serenity in adark and disconsolate soul. I know there is nothing more easy than that " false peace" which/ is so universal in the world ; for the most among us cheat themselves with presumption, instead of peace with God* and security, instead of peace with conscience ; but that peace, which is solid and true, can only be revealed by God himself. We have an instance of this in David, Psal. li. although Nathan had told him from God, " Thy sin is pardoned;" yet notwithstanding he saith, " Make me to hear joy and gladness, that the bones which thou hast broken may rejoice." He still addresses him- self to God that he would cause him to hear the voice of pardon and reconciliation; for his soul could not be quiet by the voice of the prophet. There is so much infi- delity in the soul of a man, that when he comes to take a view ©f his sins in all their bloody aggravations, only the spirit of God himself is able to allay the terrors of the conscience ; and this he doth by an overpowering light, when he doth, in an imperative and commanding man- ner, silence all the doubts of the soul, and re-establish it in peace with God. Certainly, he that will but con- sider the terrors, the fain tings, the paleness of a wounded conscience, when you shall see a person disrelish all the things of this world upon this account, " fearing lest God is his enemy," when all discourses that are addressed to ihim are ineffectual, and but like warm clothes to a dead carcase, cannot inspire any heat into him — this shews only God is able to reveal peace. So Job, " If he hide his face, who is able to be at peace ?" There needs' no other fury to complete the misery of a man than hiar own accusing conscience. Conscience is a verier devil than the devil himself, and able more to torment and lash the creature. Therefore, if that be once awakened^ it is only God, to whose tribunal conscience is liable,- BR. BATEsVSERMOH*. 161 which ig abte'to speak peace to the soul: ; Now you see in what respect this title, " the God of Peace," is attri- buted to him as he is the author and worker of it.; 3. As he loves and delights in peace. This is that which is so pleasing tohim, that he adopts those into the line of heaven, who are peacemakers, for they shall be called the children of God, Mat. v. 6. This character- izes persons to be his children/ to be allied to him. God he only delights in the reflection of his own image ; for those things that we admire in the world, and delight in, do not affect his heart. " He delights not in the strength of the horse, he takes no pleasure in the legs of a man : the Lord taketli pleasure in them that fear him, in those that hope in his mercy." Nothing attracts his eye and heart, but his own similitude and reserriblsnce ; and therefore where he sees peaceable dispositions, that is that which endears the souil to him, and makes it amia- ble in his eyes. You may judge of his delight in peace' by this. It is that grace which in an especial manner pre- 1 pares us for communion with him : for we can never re- ally honour or enjoy him, unless we bring to him those dispositions which (if I may so speak) are in himself. And therefore it is no wonder that those have little peace of conscience, Who make' so little conscience of peaee* Yoa know when God appeared to Elijah, he did not ap- pear j« the storm", no* in the fire, but in the small still voice, and "tfheti Elteha' Was transported with anger; he was fain to #May that "passiem by music, that so he might be prepared for the holy motions of the spirit, he called tat an instrument, aud then the spirit moved in him. I bring it for this ertd, to shew, " how God delights in peace," and he will only mahrtrfin communion with those that are of-«alm arid peaceable spirits. So much way as we give to anger, so much preportionably do we let in the devil, and cast Out the God of peace. Now, the reason why this title is given to God, is upon a double account partly with respect to the " blobd of the ev&eheiing covenants," Whielii'-made peace between M 162 DB. BAIES's SERMON. God and us, partly with respect to the covenant itself, which is founded in that blood. 1. In respegt of the " blood of the everlasting co- venant." For it was the blood of Christ that hath sprinkled God's throne and made peace in heaven. You shall read therefore when Christ came" into the world, it is said, (Luke ii. 14.) that the heavenly host appeared and sang, "Glory to God in the highest, and on earth peace," &c: Since the fall God and man are enemies, there is a reciprocal enmity between God and man: God bates the creature as it is unholy, and man hates God as he is just, the avenger of sin, the author of the law. Now Christ was the umpire that composed this difference, he was God and man in one person, and so being. allied to both, he was a fit person to reconcile both. He was (as Job speaks) a day's-man between us. He hath paid every farthing that was due; for he did not compound with God, but paid, the utmost that was due to him. He it is that hath reconciled us to God. by the power of his spirit, in changing andrenewing our natures, and creating in us those dispositions which are like to God; so that his blood is the foundation of this peace. . And. no\v> God appears to us not as a consuming fire, but as a re- freshing light, full of, calmness', serenity, and peace towards us. Christ hath, brought more honour to God by his obedience, than we brought dishonour by our transgression ; and therefore without any injury to God, he might be at, peace with us. You know all our sins were but the acts of finite creatures, and only infinite in regard of the object against whom they were committed.^ But the blood of Christ was of infinite value, in regard of the subject; for, he was God, and the enriching union of the Deity conveyed such worth and value to his blood, that he was able to appease God, and not only, to free us from condemnation, but to make us the favorites of God. We are not only pardoned, but preferred upon the ac- count of his blood. , 2, He is the God of peace, as with respect to the blood DR. BATEs's SERMON. \63 ©f Christ, which is,, the purchase of peace; so with re- spect to the, covenant which is made, between Godand us, ["Through the blood of the everlasting covenant."] There are three sort^ of covenants .amongst, men ; some are co- venants of friendship and amity, some are, covenants of trade and commerce, and some are covenants of assist; ance and help. Now all these qualifications meet in this covenant which is made between God and believers: it is a covenant of peace and friendship, for now we stand upon terms of amity with God. Those who were strangers and enemies are now reconciled. And there is between God and us perfect peace ; there is a league (as the scripture speaks) between God and the creature. It is the covenant of trade, there is now a way opened to heaven, we may now ascend to God in duties of holi- ness, and God descends to us by the excitations of his grace and influences of joy. And it is a covenant of as- sistance, for he promises not only to give us the reward of the covenant, but to secure unto us the condition, he promises to enable us to discharge the condition of faith, and repentance. Now upon this account of that cove- nant which is founded in the blood of Christ, he is the God of peace to his people. , 1st Use, is by way of conviction. This may discover us how distant their temper is from God, who are ene- mies to peace. We un-man ourselv,es. We unchristian ourselves so far as we are opposite to this blessed temper of peace. Certainly as disturbed water cannot make any reflection unto us of that face that looks into it; so when our spirits are disturbed by animosities, exaspera- tions, heats and divisions, it is impossible for us to see the image of God, as he is the God of peace. And cer- tainly there is no more doleful consideration in the world than this, That man whom God made so sociablea crea- ture, who hath all the engagements and endearments laid upon him, which may cause him to live in peace and gentleness towards those who are of the same nature with him ; yet that in the fierceness of our hearts, should ""' M 2 i$4 »fe. iA*Es's SEaMdiir. exceed (hose of the most saVage creatures. Man comes into the vfro'rM naked, and altogether unarmed, as if he Were designed far the picture of peace ; but could you look into the hearts of inert, you would find there such tumults, such divisions, such seeds of enmity against their fellow-creatures; that tigers and lions are calm and peace* able in comparison of them. Now how is this distant from the temper of the God of peace ? It is very strange to consider that when pidtnises are made to bury all dif- ferences «s rubbish under the foundatibiv that neverthe- less the great work of many persons should be only to revive those former animosities, to make those exaspera- tions fresh and keen upon their own spirits ; but is this to imitate the (Sod of peace ? ''These to promote divisions and disturbances amongst us, clothe their enemies with „ the livery of shame and reproach, that so they may be Baited by their fury, that make it their design to repre- sent that party which they think is dissonant from them, with the mbst odious" appearances (you know this is the old art) and those showers of calumnies which are in the world, they usually precede the storm of persecution. The 6"evll was first a lier, and Wen a murderer; and' those who are of this seed, they follow his art. In the' primitive times, all the persecutions sf the heathens arose from the reproaches Of ^Christians: sO it isnoW. It is an e^sy thing to blast the nanie of those persons, who are. designed for ruin, feui if the ctvntehdin'g parties would consider, (if I may call One party contending, Which is only l'rahle to penalties, and is resolved to bear them pStfetftly) how unlike this is to that God of peace, me- thinlcs it should allay the rancour that is in men^s spirits, and makfe ah atortement between all 'the differentes 'and divisions that is amongst them. 2. ffonly peace coin'efrofn God, you rnay from hence ta'fcea trial of that peace that is within you, (for hitberto I have been 'only 'discoursing O'f civil peace) whethei 1 it be an effect of 'th'is God of peace. I knoW nothing mbre com'mbh In the 'wor*ld t'h'ah presumption ; there^is a faM DJt. BATES'S SEBMO^. \Q$ peace which dpth not arise from the knowledge of a man's happiness, hut frotn the ignorance of this misery. Peace, which is only like a torch tp shine in 'the night, or like players that glitter only by torchlight; sq is the false peace men cherish in their bosom, merely upon this account, because they do not bring their souls to the light of the word, they never had it from this God qf peace, because, 1. God never speaks peace to a soul, but in the way of holiness and obedience. And therefore yoq sha|I find it is the counsel of the scripture, "Acquaint thyself with God, and be at peace." Our peace is found in the way of cjuty ; and there are none who are more blessed with the peace of conscience, than those who WUh the greatest fervour, frequency, and delight, maintain communion with God in holy duties. For, a friendship among men is cherjslied ati(j preserved by visits and conversations, so our peace wjtft. God is preserved by those visits we make to heaven in our prayers. 2. That peace that comes from Qod, always causes in us a war with sin, for God's covenant with us is offensive and defensive, and therefore it is impossible ^ny person should have true and_ sojid peace, that waking tranquillity of souJ, which is the reward of holiness and obedience, that entertains sin ; for every sin thou dost wilfully com- mit, it is an act of hostility against God, it is that which makes him thine enemy, and makes thee an enemy to him. As Jehu said, " What peace, so long as the whore- dom off by mother Jezebel and her witchcrafts are so many - ? " So what peace can there be, so long as thou dost indulge thysejfiri sin, and make it jthy business to gratify thy outward senses, though it be to the displea- sure of God ? It is the greatest mercy in the world to r,ob such persons f pf their peace, and to discover to .them their danger; they we only capable of true peace, by the knowledge of ifea,t which is false. There/ore bring ypur*ej«^s to ILh^jtrigJ,; whejhjej ,or no doth th,at peace 16Q , DR. BATEs's SERMON. which now you please yourselves in, cause in you an eternal hatred of sin ? Doth it set you at a distance from your most beloved lusts; then it is that peace that springs from God. The greatest part' of the world are in a state of war with God, though they do not feel the ef- fects of that war. True indeed, God doth not always draw the sword, either of famine, pestilence, or war, against a nation, and yet they may be acting in a most hostile way against God : so for a person, God may not blast thy estate, or send diseases upon thy person, or raise a tumult in thy conscience, and make a conspiracy of thy thoughts and passions against thy peace. Thou mayest be quiet within, and yet have war with God ; be- cause, as in the world there may be a truce, when there is no peace, the war may still continue, though there is a truce between two princes: or rather, there is not a truce between God and the sinner, but as a town that is besieg- ed for many days, may not feel the battery of their ene- my, because he is undermining them to blow them up at once, so God doth not many times make his battery against sinners, but he is undermining them, and the fall at the last will be dreadful, if there be not a composition. Use 2. By way of exhortation, let me press you all to follow peace, it is a duty which the gospel enjoins with the greatest force of words and expressions. The apostle when her is to seal up his affection to them, he doth it with that prayer, 2 Thess. iii. 16. " Now the God of peace himself give you peace always, by all means." What strange expressions! First, he gives you: hear the title of the God of peace, and then he saith (himself) " the God of peace himself." There is a great deal of force in that word. Peace is so excellent a blessing, and there is such an abhorrency in our corrupt nature to it, that it is only the Lord himself that is able to effect it. As if the apostle had said, the Lord must bow the hea- vens, he must come down himself to create peace among you; and to express the greater vehemehcy of his desire, he saith, give you peace always, by all means. So DR. EATEs's SERMON. 167- another Scripture, " pursue peace, follow peace with all men ;" a word that imports our pursuit after it, though it runs from us. This is the strain and tenor of the gos- pel, and this becomes you as christians. When Christ came to purchase our peace, he came as a Lamb, an innocent and meek Creature : behold the Lamb of God. When the holy Spirit descended to seal the privilege of peace to us, he descended in the form of a dove ; a guile- less creature, in whom there is no rancor nor bitterness. What a strong engagement should this be upon all of us to pursue and promote peace ? And for your encourage- ment consider, 1. That in the times of the gospel, all the promises do as it were empty themselves into this blessing, the bless- ing of peace. Thus Isa. xi. 6. you shall find there a gracious promise respecting the times of the gospel. " The wolf also shall dwell with the lamb, and the leo- pard shall lie down with the kid, and the calf, and the young lion, and the fatling together, and a little child shall lead them ; and the cow and the bear shall feed, their young ones shall lie down together, and the lion shall eat straw like the ox." That which I observe from thence, is this, that God here promises to cause an uni- versal peace and unity under the gospel, though it be as difficult as to persuade the most disagreeing natures to a peaceable cohabitation. For here the Scripture instances in those creatures between which there is the most natural, and, therefore, the most fierce animosities. The Lord will reconcile men, though their differences be never so great. What is too hard for the God of peace to effect? Is not God of infinite power, of infinite love? Then it should quicken us to pursue peace. 1. By prayer to him, because he is able to effect it ; certainly that God that was able to bring order into the world, when it was a mere lump and mass of confusion, is able to bring peace, and to unite our spirits. ; And it is observable, the greater our differences and divisions are, the more will the power of this God appear 168 DR. BATEs's SERMON. in reconciling them, It is said in the Psalms,, that " God's throne is in darkness ;" that is, his ways of providence, are very difficult for us to trace and find out ; and, therefore, when our divisions, are at the highest, he is able by one word to allay the storm. This should encourage us in, prayer. This is the course of God to glorify himself, by ' putting a stop to the greatest troubles when nearest to us, and to work out one contrary by another. To give you some instances, that so we may encourage our faith, and quicken, our prayer to God for this blessing, consider.how still God hath made " difficulties. the way for enjoyment." For instance, the promise that Sarah should be the mother pf a chijd,; but he made way for that by her dead womb, for all that numerous progeny which like the stars of the sky descended from her. That he first maimed Jacob, and then, gave him the, blessing. , He brought Joseph, from the prison to a princely palace. First David was harassed with troubles, and then his head was decked with the imperial crown. So if you look into the kingdom of Christ, who would have thought that a few |isherrnen should have advanced the empire of Christ in the world ? Had you lived to have seen those despicable beginnings, when a, few unlearned men were the heralds and. preachers of Christ, how would this have, caused you to, fa|l and sink in your spirits ! And yet the gospel hath been preached in all parts, of the world, and that by a few fishermen. The' providences of God are like those plated pictures, if you look one. way upon them;,,, there js the, appearance of a. serpent; it' you look on the other side, there is the appearance of an angel. Sphere, many times God , is pleased, to suffer exasperations to go very high,, that so his pqwer may appear more eminent in the composure of them. He it, is that enables, the faith of his people to draw water out pf the rodf, when the fountain is dry; that -makes, meat to come out of the eater (as in Samson's riddle) that ig able to bring a peaceable harmony out of devouring differences, and therefore it qhould quicken our prayer tq hLpj, - DJU BATHS S SERMO». 169 2. To make us more serious in our endeavours after peace. Consider what a dishonour it is to the gospel, that those that profess themselves sons of the same God, members of the same Christ, temples of the same spirit, should beat deadly jars one with another. It is strange and unnatural that lilies should prove thorns to one another ; that those who are saints in pretence, should bedevils in practice to one another; that God's diamonds should cut one another; this is very strange ; yet thus it is. But now especially it is most sad, when religion, which should restrain and bridle our passions, is made fuel and incentives of them : bow far distant is it from the counsel of the apostle, Rom. xiv. 10. where he speaks concerning their lesser differences* " one values one day above another, another esteems every day alike ?" What's his counsel ? he speaks as a person that was filled with bowels and compassion* Oh, saith he, let not him that doth not esteem the day judge him that doth ; " for we shall all stand before the judgment-seat of Christ." There we shall appear all upon a level, stand upon equal ground, and receive our final doom from him ; this therefore should, calm our sgirij. Why may there not be some differences in judgment, without division in affection ? For it is as impossible that all judgments should be of the same e*terrt, as all our faces to be of the same colour and figure. Therefore consider what an injury it is to our profession, how doth it obscure the glory of God, and lustre of our religion ? 3. Doth not the public enemy rejoice over us, I mean the papists ? Do they not warm themselves at the sparks of our divisions? for you know the old maxim of divide a,nd reign : therefore it should compose our spirits, and quicken us to labour after union. Unmorlified lusts are thence, whence all wars and enmities spring in the world. The apostle tau\ when he would compbse their differences, he doth not lay down rules tp decide frh©f his humanity ; but then he was declared by power to be the Son of God. It follows " that great Shepherd of the sfeeep." For ftfce opening of this, 1. We will consider the title of Christ, &. The person for whom this- title relates. First, this title " the great Shepherd," It is a wowierful condescension in Christ, that he will take upon him |the title of a shepherd, that which rathe* expresses love and care, than power and dominion ; yet (be is pdeaised to as- sume this title to express his affection to «s» F»x the ^openMg of It, wherein he appears to be the .great Shep- herd, I shall lay down these .pajitflcutas. : 1. He is . jgaiest in the dignity leffajs ■peason; Jpr„ he OR. BATES'S S HUM ON?. 175 that is Lord of angels, is become the Shepherd of the sheep ; and the humiliation of his person, in this respect, is the exaltation of his office. It is looked upon in the worltlas & mean and low employment, to have the care and inspection of a flock; but now herein appears the k»ve of Christ, he was pleased* to become our Shepherd, that so he might secure and bring us to the fold of hea- ven, and there make us to feed upon those pastures, and to drink of those rivers of pleas ares r wbich flow from the presence of God. iftos, ;tBu '«>*&■ ,i nn> »iw 2. In the derivation of his authority: that authority which is communicated to him, whereby he is our Shep- herd :• and that is originally from God himself; it is not by any mediate deputation, but from God himself. He is our Shepherd, and hath a title to his flock upon a dou- ble account. 1. They are committed to him as his charge and Custody, John vi. 37» &c. All the elect Of the world Were given by God the Father to Christ, not by way of alienation, but by way of opigneration, as 6o many pledges which he was *bo bring to grace and glory: and this charge he doth most fully execute, for there is none mfeslng"sf those committed to him. a 2. They are given to him by way of reward 'awd; yecom- pence for all his blood and •sufifeflngs, I«al Mi; 10. The Lord put SUeh a value on souls, that he purchased an in- terest in them by his own blood; and he thinks hiitiseif <«c'eedi»g^y re*»hi^pen»eft ifor all his nairts ©n the cross, agotfie9 ift the garden, temptations in the wilderness, &c. if souls will submit' to his care. And here observe the tovrse «f heaven, God Woatd endear souls to Christ upon all reasons; by virtue of his command, fand that charge he gives to theW, and by virtue of his own purchase. J 3. If yOtfr consider, the extent ©f his care and affec- tion, for aH the sairits of the world, those who'afe diapers^ ed in *H places, in all ages they are all his flock : and therefore it is the royalty of fowadnHniBtrHtion, John x. |8. " there'shaWe one fold, and One'Shepheid." As Christ is the -only Catholic Mngy so foe 1s the only universal 174 DR. BATES'S SERMON. Bishops for all other shepherds have but particular* portions of his flock committed to their charge t and they ; should be such portions as.they have regard to, and are under their inspection, and at the last day, all his sheep shall congregate together; and stand at his right hand. All the saints of God that are now scattered, as so many stars in the firmament, shall be united in one constellation, when they shall appear in glory before him. 4. In respect of his endowments and qualifications, which fit him for the discharge of his office. And 1. Take notice of his affection and love to us, and Chat is the wonder of heaven and earth, " Christ laid down his life for his sheep/' John x. 11. This is strange, that Christ shquld be " a sheep for the slaughter," that he might become our shepherd, that he should be a, sa- crifice before he could take his office upon him. Other sheep lay down their lives for the shepherd, but. Christ laid down his life for the sheep. So great was his love that it brought him from heaven to "seek and find those that were lost." He left a palace to come to a wilderness ; .a throne of heaven to come to a fold here upon earth. We read of David that he exchanged a sheephook for a sceptre ; but Christ quite contrary, he exchanged a scep- tre for the rod and staff of a shepherd. It was said by one, There is nothing so conspicuous, in : Christ, as the prodigality of his love to us. ' Oh ! do but consider how great love that was that should make him to die for us, that he might bring us home to his fold. We were all of us like erring sheep, who had strayed from himj and fell to the lord of the soil, as strange cattle; we were gotten into the possession of the god of this world. The Lord Christ would buy us off" from thence. Though we forfeited our right in him, yet he would not lose his right in us, but he laid down bis life that he might reduce us to his fold, that of wolves he might make us lambs, and fit us for the comforts of his presence. 2. In respect of his exact diligence and inspection over them. When but one sheep went astray from his folds, DR. BATEs's SERMON. 175 we read, he left the ninety and nine, and Went and sought for that one, Luke xv. where we have that parsu ble, to express the diligence and watchfulness of Christ over his sheep. There is no person, be he never so mean, never so obscure, though lost in the number and account of the world, if he be one of Christ's sheep, he is always under his inspection and watchfulness. We read of the high-priest, that be carried the names of the tribes upon his breast-plate ; the Lord Christ carries the names of all his sheep in his heart: therefore, Rev. xiii. speak- ing concerning the saints, all that dwell upon earth, "Whose names are written in the book of life." His di- ligence and care is so exact, that he hath all their names writ in his book. He that tells the stars, counts their hairs, and always exercises the most watchful providence over them for good. You know sheep are either liable to rage, or erring, and wandering. Christ's diligence is such that he protects them from the rage of Satan, redu- ces them from all their wanderings, and brings them home to himself. 3. In making proportional all their services and suf- ferings, to those degrees of strength which he gives to them, Isa. xl. 11. "He shall feed his flock like a shep- herd, he shall gather the lambs with his arms, and carry them in his bosom, and shall gently lead those that are with young." Christ always makes a proportion between the services, sufferings, and strength he calls them to. He it is that with that tenderness speaks to Peter, " Pe- ter, lovest thou me? feed my lambs." He hath provided for them the most ample, and most satisfying nourish'* ment, the ordinances of the gospel, the word, the pro- mises, which are the breast of consolation: these are all provided by him for his people. And in this respect he is the great shepherd, for he doth not only allow them means, but blesses the means to them. He is able to en- lighten the dark mind. He can make pliable the stubborn will, and he can spiritualize the drowsy affection, which all other shepherds in the world are not able to effect. 176 DR. BATES'S SERMON; 4> He is the great Shepherd, if you consider his " power to preserve them from danger;" not only those dangers which respect Satan {for that fell under his care before) but those diseases to which they are liable, which threaten ruin. Other shepherds possibly may cure diseases, but not defend then*, from danger. Christ it is that " gives- eternal life to his sheep ;"- be begins the " life of holiness," which though at present is but a spark in the sea, yet he keeps it alive till it shall break forth into a triumphant flame. That life, that is encompassed with so many ene* rflies, and liable to so many weaknesses, the Lord Jesus will " bring forth judgment to victory," and will mak& them to be powerful over spiritual and eternal enemies. The sum is this. The Lord Christ is so perfect a shep- herd, so conapleatj; as to all the qualifications of that of- fice, that the prophet Dayid breaks forth into exultation, Psal. xxijj. "The Lord is my shepherd," &c. and then afterwards expresses all those provisions which are made for him by God as a shepherd, " He makes me to lie down in green pastures, he leadeth me beside the still waters." So Chat you see Christ, whsther-£or diligence, love, tender- ness, for preserving us from dapger, for securing us to life eternal, be paly is the great Shepherd, he is the God of shepherd* as well as the God of sheep, and all other shep- herds are but Inferior to him, and must be accountable bo him for the souls of his sheep, which are more valuable than, all the world. It-follow^ ,":The great Shepherd/of the sheep." I shaM nat &pei|d,any time in making any resemblance -betweeri the people of Gpd and the she^ ; Onlp, 1. They are sheep in respect of »t heir innocency. You ki»ow, of all creatures the sh^ep are unarmed. Otbe* creatures, eithflTt tfeey afe airmed; with strength, on' skin* or Srwiftness to guard themaelv,^, and offend others; but the sheep hath neither the strength of the lion, the craft of therfox, nor the swiftness of .She deer,j and of all MR. WATSON'S SERMON, 187 2. We must shew love to all the saints of God, by vin- dicating them, when they are traduced and slandered. It is a great sin to slander a christian, it is to goto pollute Christ's image, the throats of the wicked are open sepul- chres, to bury the names of the righteous in. Now you that are christians must not be ready to receive a false and groundless report of a saint, but rather vindicate them, for that is to love them. 3. We shew our love to the saints by praying-for them. You know not what good your prayers may do them. Ministers must pray for their people, and the people must pray for their ministers ; for prayer commands God himself, Isa. xlv. 11. Prayer is the golden key that un- locks the heavenly treasure of God's bowels. " Oh pray one for another." We should not strive one with ano- ther, as is too frequent, but pray one for another. 4. Shew your love by being ready according to your abilities to relieve their wants ; to love one another is to be a well-wisher to him, and to do all the friendly offices we can one for another. There are, my beloved, many of the dear servants of God in the ministry that have been already reduced to misery and want, and abundance more are like to be reduced to great necessities. Now I jbeseech you to shew your love to the household of faith, for that is a sign of your true love to God, and to the brotherhood, that when as myrrh drops freely from the tree, so works of mercy drop freely from the heart. If Jesus Christ should stand in the midst of the congregation, and say, " shew your love to me by your good works," I believe no heart here would be so hard as to deny Jesus Christ. Why, remember whatsoever you give ministers, and to his members, he takes it as given to himself. That is the second, " Our love must extend to all saints." ~ ' ,3. Our lpve must reach to our enemies, we must love them that do not love us, Luke vi. 1. " Love your ene- mies, do good to them that hate you." I confess a mor- tal enemy I would, be loth to make a bosom friend. But ]8B MR. WATSON'S SERMON. though policy teach us not to trust our enemies, yet piety teacheth us to love them. Christ prayed for Ms enemies, and shed tears of compassion for them that afterwards shed his blood. So much for the doc- trinal part.. Now for a word of application, and I have done. Uses.*— And first, this may serve to reprove those who seem in other things to be excellent, and profess much love toward Christ and his gospel, but have no love to the saints of God. There are some that upon this very account have for these great many years absented them- selves from the Lord's supper, because they pretend not to be in charity. This is a double-dyed sin, a sin with a witness ; it is a sin not to come, and it is a sin not to be in charity. But let me say this to them, surely such kind of Christians are a shame to their profession, What, doth not the gospel teach you charity and love as well as faith ? Surely that Christian hath no grace in his heart, that liveth out of charity with his brother; for as the philosopher saith, " All the virtues are linked together, and tied as with a string, and where there is one there is all : aud where one is wanting, there is no virtue." So I say of the graces, they are linked together, and where there is one, there is all ; and where one is wanting, there is none at all. Saith Augustine, " Thou braggest of thy faith in Christ, but shew me thy faith by thy love to Christ, for faith and love cannot be separated." For as in the sun, there is light and heat, and these can- not be separated one from the other, so faith and love is twisted together, and where there is one wanting, the other is wanting ; as he that did so engrave his name on the buckler of Minerva, that whoever went about to take out his name, spoiled the buckler. So faith and love are so inseparable, that if you go to take away the one, you spoil the other. Oh ! remember and mourn for it, thou that sayest thou art not in charity. It is a sad symp- tom thou art not in a state of grace, Titus iii. 5. " For we owsetves also were sometimes foolish, disobedient, MR. WATSON S SERMON. 189 deceived, serving divers lusts and pleasures, living in ma- lice, envy, hateful, and hating one another;" that is, be- fore conversion we were swelled with the poison of malice and wrath ; but when once the grace of God came, then it was otherwise. That man that hath not love and cha- rity in his heart, surely he hath nothing of God in him, for God. is love; he knoweth nothing of the gospel sav- ingly, for the gospel is a gospel of peace ; he hath none of the wisdom which cometh from heaven, for that is meek and gentle, and easy to be entreated. If there, be any on the other side, that are not in cha- rity, and yet will come to the Lord's table, remember this, you get no good by the ordinance, you do but defile the ordinance. The apostle calls it " the leaven of ma- lice ;" it doth sour all your holy duties, sermons, prayers, and sacraments; it is a little gall embitters a great deal of honey. So where there is a little of this gall of ma- lice and hatred, it embittereth and spoileth all the honey of your graces and duties. The apostle bids us in prayer to lift up pure hands without wrath, 1 Tim. i. 2. " I will therefore that men pray every where, lifting up pure hands without wrath and doubting." What the apostle speaketh of the duty of prayer, I may say of the Lord's supper; when you come to see the body and blood of the Lord, lift up pure hands without malice, bitterness, and wrath. That is a sad speech of Augustine, "He that is full of rancour and malice, he is a man-slayer :" nay, the apostle saith it in the 1st epistle of John iii. 15. "who- soever hateth his brother is a murderer; and ye know no murderer hath eternal life abiding in him." Do not think this ordinance will profit you, if you do not come in love to the saints. Suppose a man drinketh down poison, and afterwards taketh down a cordial, surely this cordial will do him but little good ; so thou that drinkest down the poison of wrath and malice into thy soul, and comest afterward to drink down the cordial of Christ's blood in the sacrament, why certainly this cordial will do thee but little good. 1§6 mr. watson's sermon. ExHORTATiON.-^Thereforej to conclude by way of exhortation. I beseech you in the Lord, that you would remember this text this day, when you come to the Lord's table, read over this lesson^ " A new command* ment I give unto you, that you love one another as I have loved you." Come to the sacrament in love to Jesus Christ, and in love one to another ; be not full of bitter- ness, but full of bowels. The primitive saints were of one heart ; you all expect, 1 know, one heaven^ and will you not be of one heart ? This I believe is a great reason, why the sacrament hath no more profited many receivers. You know if there be a stopping at the stomach, the meat taken in will never concoct and nourish. Why thou that hast wrath and anger, and malice at thy heart, there is an obstruction as it were at the stomach, and therefore it is that the bread of life dolh not nourish thy soul. Why, Christians, are not we all soldiers in one regi- ment, under Jesus Christ, " the lion of the tribe of Ju« dah," and the captain of our salvation ? Are not we all branches of the same vine? and are we not all members of the same body ? and shall there be a schism or rent in the body ? I shall only say this, we should do all as the serpent. Naturalists observe the serpent, that before he goes to drink at the waters, he casts up his poison ; so before you come to the table of the Lord's supper, cast up your poison of bitterness, wrath, and malice, and then Christ's blood will be both a medicine to heal you, and a julep to refresh you. 191 MR, WATSON'S AFTERNOON SERMON, Preached August 17, 1662. 2 Cor. vii. 1. tiaving these promises, dearly beloved, let us cleanse ourselves. "IT is the title that I intend now, by the help of God, to insist upon, that sweet parenthesis in the text, "dearly beloved," wherein you have the apostle breath- ing forth his affections unto this people. lie speaks now as a pastor, and he speaks to them as hisspiritual children. " Dearly beloved ;" where you have, First the title, " dearly beloved." Secondly, the exhortation to holiness, " let us cleanse ourselves." Thirdly, the means how we should be cleansed and sanctified, " having these promises." It is the first of these that I intend, the title that the apostle gives to his children, " dearly beloved." From hence observe this doctrine : That the affections of a right gospel-minister towards his people, are very ardent. " Dearly beloved,"— There are two things in every mi- nister of Christ that are much exercised; his head, and his heart. His head with labour, and his heart with love ; his head with labour in the work of the ministry. If done aright, it is a work fitter for angels than for men. It is our work to open the oracles of God, even those sacred profound things that the angels search into; and if God did not help us, we might soon sink under the weight of such a burden ; and as a minister's bead is exercised with labour, so his heart is exercised with love, and it is hard to say which of the two exceeds, his labour or his love. Thus is it here in the text, " my dearly beloved."- 192 MR. WATSOSTS SERMON. In these words we have St. Paul laying siege to these Corinthians, and labouring to make a happy victory, to conquer them with kindness," dearly beloved." St. Paul's heart was the spring of love, his lips were the pipe", the Corinthians were the cistern into which this spring did run. This holy apostle was a mirror and a pattern of love towards the sinning Corinthians. Paul's tears did drop towards the praying Corinthians, his love did burn. Holy Paul was aseraphin, his heart did burn in a flame of affection to his people. How many passages do we find scattered in his epistles ? He tells his people, which some- times he did write to, and sometimes he preached to, he looked after their souls more than their silver, 2 Cor. xi ; « 14. " We seek not yours, but you :" as a tender nurse cherisheth the child with the breast, so St. Paul gave his people the breast milk of the world. In 1 Thes. ii. 7. this man of God did not only bestow a sermon upon his peo- ple, but was willing to impart his very soul to them if it might save theirs, 1 Thes. ii. 8. " We were willing to have imparted to you our own souls, because you are dear un- to us." Such was St. Paul's affection to his people, that without a compliment he loved them more than his life. Phil, ii.17." And if I be offered upon the sacrifice and service of your faith, I rejoice with you all," that is as if he had said, if it be so, that my blood be poured forth as a sacrifice, if my death may be any way serviceable unto you, if it may help forward the strengthening and confirming of your faith, I am willing to die, I rejoice to d6 it : so full of affection was this apostle, that he could not choose but love his people, though the more he did love, the less he should beloved. In 2 Cor. xv. Oh! how did Paul swee- ten all his sermons with love! 2 Cor. xii. If he reproved sin.yethewas angry in love, hedippedthepill in sugar,Gal. iv. 9, 10, 11, " How turn ye again to weak andbeggarly elements ? ye observe days, and months, and years. I am afraid of you lest I have bestowed on you labour in vain. Brethren, I beseech you, be as I am." See how St. Paul chides their sins, and yet at the same time courts their MR. WATSON'S SERMON. 193 souls ; no sooner did he launch the wound, but presently he poured in wine and oil into it. So did Paul love his people, that he would not justly give any offence to the weak believer, 1 Cor. viii. 13. " If meat make my brother to offend, I will never eat flesh more while the world standeth." Paul was like some tender mother, who for- bears to eat those meats that she might, for fear of hurt- ing the child that she gives suck to. Thus you see he was a spiritual father made up of love ; and surely, my bre- thren, thisraffection in some degree, is in all the true mi- nisters of Jesus Christ ; they are full of sympathy and bowels unto those over whom the Holy Ghost hath made them overseers. I shall only glance at the reason, Why it will be thus, and why it should be thus, that such flaming affections there should be in all Christ's ministers to their people. It will be thus, for these two reasons briefly. First, From that principle within, that teacheth love. Grace doth not fire the heart with passion, but with compassion. Grace in the heart of a minister files off that ruggedness that is in his spirit ; making him loving and courteous. Paul once breathed out persecution, but when grace came, this bramble was turned into a spiritual vine, twisting himself about the souls of, his people with loving embraces. Secondly, There will be this ardent love in a minister's heart, from the spiritual relation that is betwixt him and his people. He is a spiritual father, and shall we think him to be without bowels > 1 Cor. iv. 15. "Though you have ten thousand instructors, yet have ye not many fathers; for in Christ Jesus I have begotten you through th& gospel." Some he begets unto Christ, others he builds up in Christ. Doth not a father provide cheer- fully for his children? Can a father see bread takenfrom his child, and not have his heart affected with it ? Is it not a grief to a parent to see his child put out to a dry nurse ? Thirdly, There should be this ardent love and affec- 194 mr. Watson's sermon. tion in all God's ministers, far this reason, because this is the liveliest way to do most good. Knotty and stubborn hearts will soonest be wrought upon with kindness. The fire melteth the hardest metal ; the fire of love, with God's blessing, will melt the most obdurate sinner. A Boanerges, a son of consolation, who comes in the spirit of love, is the fittest to do a piece of gospel-ehirurgery, to restore and put such a one in joint again that is taken with a fault, Gal. vi. I. " Restore such a one with the spirit of love and meekness." Thus much in short for the doctrinal part. Give me leave now to make some application. And first, here are several inferences that may be drawn from this: As First, See here the right character of a gospel-minister. He is full of love, he exhorts, he comforts, he reproves, and all in love; he is never angry with his people, but because they will not be saved. How leth is a minister pf Christ to see precious souls, like so many jewels, cast over-board into the dead sea of hell ; a conscientious minister would count it an unhappy gain, to gain the world, and lose the souls of his people. He saith- as the king of Sodom to Abraham, "Give me the persons, and take thee the goods," Gen. xiv. 21. The second branch of information is this. Are true gospel-ministers so full of love? Then how sad is it to have such ministers put upon a. people as have no love to souls? " The work of the ministry, it is a labour of love." Oh ! how sad it is to have such in the ministry, that can neither labour nor love, that are such as are without bowels, that look more at tithes than at souls. It must needs be sad with a people, in any part of the .world, to have such ministers set over them, as either poison them with error, or do what in them lies to damn the.m by their wicked example. How can the devil reprove sin ? How can the minister cry out in the pul- pit against drunkenness, that will himself be drunk ? Rom. ii. 22, " Thou that teacliest a man should not MR. WATSON 'S SERMON. 1£).5 steal, dost thou steal ? Thou that sayest a man ought not to commit adultery, dost thou commit adultery ?" We read that the snuffers of the tabernacle were to be made of pure gold, Exod. xxxvii. 23. Those who by their calling are to reprove and snuff offthe sins of others, they should be pure gold, holy persons. In the law, God did appoint the lip of the leper should be covered. He ought to have his lip covered, he should not be per- mitted to speak the oracles of God, who though he be by office an angel, yet by life is a lepery Thirdly, See from hence the happiness of a minister, who is placed among such a people as give him abundant cause of love. How happy is he that can say to his people from his heart, " Ayaramm.my dearly beloved." And here let me speak by way of encouragement to you of this parish. I find St. Paul commending the good he saw in' his people, 1 Thess. i. 3. " We are bound to thank God always for you, beloved, because your faith grows exceed- ingly." Here Paul is commending his people. In imita- tion of the apostle, let me at this time speak a commen- datory word to you. I have exercised my ministry now among you for almost sixteen years, and I rejoice and bless God that I cannot say, the more I lore you, the less I am loved. I have received riwmy signal demonstrations of love from yon, though otlier parishes have exceeded you in number of houses, yet I thimV not for strength of affection. I have with much comfort observed your revereat attentions to the word preached; you rejoiced in this light not for a season, but to this day. I have observed your zeal against error : and as much as could be expected in a critical time, your unity and amity. This is your honour; and if for the future there should be any interruption made in my ministry among you, though 1 should not be permitted to preach to you, yet shall I not cease to love you, and to pray for you ; but why should there be any interruption made? Where is the crime ? Some indeed say, that we are disloyal and sedi- tious. Beloved, what my actions and sufferings for his 196 , MR. WATSON'S SERMON. majesty have been, is known not to a few of you : but, however, we must go to heaven through good report and through bad report, and'it is well if we can get to glory, though we pass through the pikes. I shall endeavour that I may still approve the sincerity of my love to, you. I will not promise that I shall still preach among you, nor will I say that I shall not ; I desire to be guided by the silver thred of God's word and of God's providence. My heart is towards you. There is, you know, an expres- sion in the late act, that we shall be now shortly, as if we were naturally dead ; and if I must die, let me leave some legacy with you before I go from you. I cannot but give you some counsel and advice for your souls, and I hope there is no hurt in that. There are, my beloved, these twenty directions, that I desire you to take special notice of, which I would leave as advice and counsel with you about your souls. First, I beseech you, keep your constant hours every day with God. The godly man is a man set apart, Ps. iii. not only because God hath set him apart by election, but because he hath set himself apart by devotion. Give God the Aurora filiam. Begin the day with God, visit God in the morning before you make any other visit ; wind up your hearts towards heaven in the morning, and they will go the better all the day after! Oh turn your closets into temples ; read the scriptures. The two Testaments are the two lips by which God speaks to us ; these will make you wise unto salvation : the scripture is both a glass to shew you your spots, and a laver to wash them away ; besiege heaven everyday with your prayer, thus perfume your houses, and keep a constant intercourse with heaven. Secondly, Get books into your houses, when you have not the spring near to you, then get water into your cis- terns : so when you have not that wholesome preaching that you desire, good books are cisterns that hold the wa- ter of life in them to refresh you. When David's natural heat wastakenaway, they covered him with warm clothes, 1 Kings i. So when you find a dullness upon your souls. mr. watson's sermon. 197 and that your former heat begins to abate, ply yourselves with warm clothes, get those good books that may ac- quaint you with such truths as may warm and affect your hearts. Thirdly, Have a care ofyour company. Take heed of unnecessary familiarity with sinners. "We cannot catch health from another, but we may soon catch a disease. The disease of sin is very catching. I would be as afraid of coming among the wicked, as among those that have the plague. Ps.cvi. 35. " They were mingled with theheathen, learned their works," If we cannot make others better, let us have a care that they make not us worse. Lot was a miracle, he kept fresh in Sodom's salt water. My be- loved, take heed of the occasions of sin, evil company is an occasion of sin. The Nazarites in the old law, as they might drink no wine, so they were forbidden grapes, where the wine was made, as you read in Num vi. to teach us, that all occasions of sin must be avoided. Evil com- pany is belluo animatrum, the devil's draw-net, by which he draws millions to hell. How many families, and how many souls have been ruined and undone in this city by evil company ? Many there are that go from a play-house and from a tavern to Tyburn. Fourthly, Have a care whom you hear. It is our savi- our Christ's ounsel, Mat.vii. 15. "Beware of false prophets that come to you in sheep's clothing, but inwardly are ravening wolves." Let me tell you, the Devil hath his mi- nisters as well as Christ, Rev.xii. 15. "The serpent cast out of his mouth water, as a flood over the woman ;" that is, as the learned expounded it, Satan by his minis- ters and emissaries, cast out the flood of Arian doctrine to drown the church. There are some, who by the sub- tilty of their wit have learnt the art to mix error with truth, and to give poison in a golden cup. Take heed who you hear, and how you hear. Be like those noble Bereans, that searched the scriptures whether the things that they preached were so or not, Acts xvii. 11. Your ears must not be like spunges that suck in puddle-water as well as wine, but your ears must be like a fan, that 198 mh- watson's sekmon. fans out the chaff, but retains the pure wheat. You must be like those in the parable, Mat. xiii. 48. that gathered the good fish into vessels, but cast the bad away. The saints are called virgins for their wisdom : they will not let every one defile their souls with error, they have a , judicious ear, and a critical palate, that can distinguish between truth and error, and put a difference betwixt toeat of God's sending, and the devil's cooking. Fifthly, Study sincerity, Iga. li. 6. " Behold, thou desirest truth in the inward part." Be what you seem to be, be not like rowers in a barge, that look one way and row another. Do not look heaven-ward by your profes- sion, and row hell-ward by your conversation ; do not pretend to love God, and yet love sin : simulata sanctitus, duplicate iniquitas. Counterfeit piety is double iniquity. Let your hearts be upright with God : the plainer the diamond is, the richer it is; and the more plain the heart is, the more doth God value his jewel. A little rusty gold is far better than a great deal of bright brass. A little true grace, though rusted over with many infirmi- ties, is better than all the glistering shews of hypocrites. A sincere heart is God's current coin, and he will give it grains of allowance. Sixthly, As you love your souls be not strangers to yourselves. Be much and often in the work of self-exami- nation. Amongst all the books that you read, turn over the book of your own heart, look into the book of con- science, see what is written there, Psl. lxxvii. 6. " I com- mune with rtiine own heart." Set up a judgment-seat in your own souls; examine whether you have grace or not; prove whether you are in the faith ; be as much afraid of a painted holiness, as you would be afraid of going to a painted heaven. Do not think yourselves good because others think so. Let the word be the touch-stone, by which you try your hearts : let the word be the looking- glass, by whicb you judge of the complexion of your soul. Foaswant of this self-searching, many live known to others, and die unknown to themselves. Seventhly, Ke&ri your spiritual watch. Mat. xiii. 37. ME. WATSON'* SERMON. 199 What I say unto you, I say unto all, watch." If it were the last word I should speak, it would be this word match. Oh ! what need hath a Christian to be ever upon his watch ! The heart is a subtle piece, and will be stealing out to vanity, and if we are not careful, it will decoy us into sin. We have a special eye upon such persons as we suspect; thy heart is a suspicious person. Oh! have an eye upon it, watch it continually : it is a bosom traitor, Job set a watch before his eyes, Job xxxi. 1. We must every day keep sentinel, sleep not upon your guard : our sleeping time is the devil's tempting time : let not your watch-candle go out. , Eighthly, You that are the people of God, do you often associate together, Mai. iii. 16. " They that feared the Lord, spake often one to another." Christ's doves shall flock together : one Christian will help to heat ano- ther; asingle coal of juniper will soon die; but many coals put together will keep life in one another. Conference sometimes may do as much as preaching ; one Christian by good discourse drops holy oil upon another, that makes the lamp of his grace to shine the brighter. It is great wis- dom to keep up the trade in a corporation. Christians by meeting often together, setting good discourse on foot, keep up the trade of godliness,' that else would de- cay and soon be lost. Is not the communion of saints an article in our creed? Do not then live so asunder, as if this article were blotted out. The naturalists observe there is a sympathy in plants; they say some plants bear better when they grow near other plants, as the vine and the elm ; the olive and the myrtle thrive the best when they grow together : it is true in religion , the saints are trees of righteousness, that thrive best in godliness when jthey grow together. Ninthly, Get your hearts screwed up above the world, "set your affections upon thingg above," Col. iii. 5. We may see the face of the moon in the water, but the moon is fixed above in the firmament ; so though a Christian walk here below, yet hie heart should be £sced above Jo 200 MR. WATSON'S SERMON. heaven. There is our best kindred, our purestjoy, our mansion-house. Oh! let our hearts be above, it is the best and the sweetest kind of life. The higher the bird flies, the sweeter it sings, and the higher the heart is raised above the world, the sweeter joy it hath. The eagle that flies in the air, is not stung by the serpent. Those whose hearts are elevated above the lower region of this world, are not stung with the vexations and disquiet- inents that others are, but are full of joy and content- ment. Tenthly, Trade much in the promises. The promises are great supports to faith. Faith lives in a promise, as the fish lives in the water. The promises are both comfort- ing and quickening, they are mitralia Evangelii, the very breast of the gospel ; as the child by sucking the breasts gets strength, so faith by sucking the breast of a promise gets strength and revives. The promises of God are blad- ders to keep us from sinking when we come into the waters of affliction. The promises " are sweet clusters of grapes that grow upon Christ the true vine :" O ! trade much in the promises, there is no condition that you can be in, but you have a promise. The promises are like manna, that suit themselves to every Christian's palate. Eleventhly, To all you that hear me, five in a calling. Jerom gave his friend this advice, " To be ever well employed, that when the devil came to tempt him, he might find him working in his vineyard." Sure I am, the same God that saith, ** Remember the sabbath day, to keep it holy," saith also, " Six days shalt thou labour." The great God never sealed any warrants to idleness ; an idle professor is the shame of his profession : 2 Thess. iii. 11. " I hear there are some (says the apostle) that work not at all, but are busy-bodies, such we exhort, by our Lord Jesus Christ, that with quietness they work." Solon made laws to punish idleness ; and Cicero saith of an idle man, Spiritum trahit, non vivit. He draws his breath, but doth not live, he is not useful ; but a good Christian acts within the sphere of his own calling. MR. WATSON'S SERMON. 201 12. Let me intreat you to join the first and the second table together, piety to God, and equity to your neigh- bour. The apostle puts these two words together in one verse, Suteuus xm fotnGuf, Tit. ii. 12. " That we should live righteously and godlily :" Righteously, that relates to morality ; Godlily, that relates to piety and sanctity. Al- ways remember this, every command hath the same divine stamp and authority as another command hath. I would try a moral man by the duties of the first table ; and I would try a professor by the duties of the second table. Some pretend faith, but have no works ; others have works but they have no faith : some pretend zeal for God, but are not just in their dealings ; others are just in their dealings, but have not one spark of zeal for God. If you would go to heaven, you must run both sides of the table, the first and the second table, join piety and morality together. As we blame the papists for blotting out the second commandment, let not the papists blame us for leaving out the second table. 13. Join the serpent and the dove together, innocence and prudence, Mat. x. 16. *• Be wise as serpents, and harmless as doves." We must have innocency with our wisdom, or else our wisdom is but craftiness, and we must have wisdom with our innocency, else our inno- cency is but weakness. "We must have the harmlessness of the dove, that we may not wrong others, and we must have the prudence of the serpent, that others may not abuse and circumvent us. Not to wrong the truth by si- lence, here is the innocency of the dove : not to betray ourselves by rashness, here the wisdom of the serpent. How happy is it where these two are united, the dove and the serpent. The dove without the serpent is folly, and the serpent without the dove is impiety. 14. Be more afraid of sin than of suffering. A man may be afflicted, and yet have the love of God, but he cannot sin, but presently God is angry. Sin eclipses the light of God's countenance. In suffering, the conscience may be quiet. When the hail beats upon the tiles, there 202 MB. WATSON'S SERMON. may be music in the house; and when there is suffering in the body, there may be peace and music in the con- science ; but when a man sins wilfully and presumptu- ously, he loseth all his peace. Spira abjured his faith, and he became a terror to himself, he could not endure himself, he professed he thought Cain and Judas in hell did not feel those tenors and horrors that he felt. He that will commit sin to prevent suffering, is like a man that lets his head be wounded to save his shield and helmet. 15. Take heed of idolatry. In 1 John v. 21. "Little children keep yourselves from idols." Idolatry is an image of jealousy to provoke God. It breaks the marri- age-knot asunder, and makes the Lord disclaim his inte- rest in a people. What kind of religion is popery ? it is the mother of many monsters. What soul-damning doc- trines doth it hold forth, as the meriting of salvation by good works, the giving of pardons, the worshipping of angels, popish indulgences, purgatory, and the like ; it is a soul-damning religion, it is the breeder of ignorance, uncleanness and murder. The popish religion is not de- fended by strength of argument, but by force of arms; keep yourselves from idols, and take heed of supersti- tion, that is the gentleman-usher to popery. 16. Think not the worse of godliness, because it is re- proached and persecuted. Wicked men being stirred up by the devil, do maliciously reproach the ways of God. Such were Julian and Lucian. Though wicked men would be godly on their death-beds, yet in the time of their life they revile and hate godliness ; but think not you the worse of religion, because it is reproached by the wicked. Suppose a virgin should be reproached for her chastity, yet chastity is never the worse: if a blind man jeer the sun, the sun is never the less bright. Holiness is a beautiful and glorious thing, it is the angel's glory ; and shall we be ashamed of that which makes us like the angels? There is a time coming, when wicked men would be glad of some of that holiness that now they_ despise. MR. WATSON'S SERMOJf. 203 but they shall be as far then from obtaining it, as they are now from desiring it. 17* Think not the better of sin because it is in fashion. Think not the better of impiety and ungodliness, because most walk in those crooked ways. Multitude is a foolish argument. Multitude doth not argue the goodness of a thing. The devil's name is legion, that signitieth a mul- titude. Hell-road is this day full of travellers. Esteem not the better of sin, because most go this way. Do We think the better of the plague, because it is common ? The plea of a multitude, will not hold at God's bar, when God shall ask, Why did you profane my sabbath ? why were you drunk ? why did you break your oath ? To say then, Lord, because most men did so, will be a poor plea. God will say to you then, seeing you have sinned with the multitude, you shall now go to hell with the mul- titude. I beseech you, as you tender your souls, walk an- tipodes to the corruptions of the times. If you are living fish, swim against the stream, dead fish swim down ths stream, Ephes. v. 11. " Have no fellowship with the un- fruitful works of darkness, but rather reprove them." >c . 16. In the business of religion, serve God with all your might, Eccles. ix. 10. " Whatsoever thy hand findeth to do, do it with thy might, for there is no device or work in the grave whither thou goest." This is an argument why we should do all we can for God, serve him with all our strength because the grave is very near, and there is no praying, no repenting, in the grave. Our time is but small, and therefore our zeal for God should be great- David danced with all his might before the ark, and so should we act vigorously for God in the sphere of obe- dience. Rom. xii. 12. " Fervent in spirit serving the Lord." Take heed of a dull lazy temper in God's ser- vice : you must not only say a prayer, or read a prayer, but you must pour out your souls in prayer; not only loye God, but be sick of love to God. God in the old law would have the coajs put to the incense, Levit. xvn 13, and why so? to typify that the heart must be inflamed 204> MR. WATSON'S SERMON. in the worship of God ; your prayers must go up with a flame of devotion. I confess hell will be taken with- out storm, you may jump into hell with ease, but it is all up hill to heaven, and therefore you must put forth all your might, Mat. xii. 11. " The violent take heaven by force." Heaven is not taken but by storm. Do you not see men zealous and very active for the devil, and for their lusts ; and shall they take pains for hell, and will not you take pains for heaven ? 19. Do all the good you can while you live to others. God hath made every creature useful for us, the sun hath not its light for itself, but for us. The fountains run freely, and so doth the myrrh drop from the tree. Every crea- ture doth as it were deny itself for us : the beast gives us its labour, the bird gives us its music, and the silk-worm its silk. Now hath God made every thing useful for us, and shall not we be useful one for another ? O labour to be helpful to the souls of others, and to supply the wants of others. Jesus Christ was a public blessing in the world," he went about doing good." We are members of the body politic, nay, we are members of the body mysti- cal, and shall not every member be helpful for the good of the body ? That is a dead member that doth not com- municate to the good of the body. O labour to be useful to others while you live, that so when you die, there may be a miss of you. Many live so unfruitfully, that truly their life is scarce worth a prayer, nor their death scarce worth a tear. 20. Every day spend some thoughts upon eternity. O eternity, eternity ! All of us here are ere long, it may be some of us within a few days or hours, to launch forth into the ocean of eternity. Eternity, eternity is status interminabilis, says Boetius ; no prospective-glass can see to the end of eternity. Eternity is a sum that can never be numbered, a line that can never be measured. Eternity is a condition of everlasting misery, or everlasting happi- ness. If you are godly, then shall you be for ever happy, you shall be always fanning yourselves in the light of MR. WATSON'S SERMON. 205 God's countenance. If you are wicked, you shall be always miserable, ever lying in the scalding furnace of the wrath of the Almighty. Eternity to the godly is a day that hath no sun-setting : eternity to the wicked is a night that hath no sun-rising. O I beseech you, my bre- thren, every day spend some time upon the thoughts of eternity. The serious thoughts of an eternal condition would be a great means to promote holiness. The thoughts of eternity would make us very seri- ous about our souls. O my soul, thou art very shortly to fly into eternity, a condition that can never be reversed or altered. How serious would this make us about our Heaven-born souls. Zeuxis being once asked why he was so long in drawing of a picture, answered, JEternitate pigno, I am now painting for eternity. Oh how frequent- ly would that man pray that thinks he is praying for eternity! Oh how accurately and circumspectly would that man live, that thinks upon this moment hangs eternity! The thoughts of eternity would make us slight and contemn all the things of this world. What is the world to' him that hath eternity always in his eyes? Did we think seriously and solemnly of eternity, we should never over-value the comforts of the world, nor over-grieve the crosses of the world. We should not over-value the comforts of the world. Worldly comforts are very sweet, but they are very swift, they are soon gone. The pleasures of the world are but for a season, just like Noah's dove, that brought an olive- branch in her mouth, but she had wings, and so did presently fly from the ark : so are all outward comforts ; they bring an olive-branch, but they have wings too, with which they fly away. The thoughts of eternity would make us not to over- grieve the crosses and sufferings of the world. What are these sufferings to eternity ? Our sufferings, says the apostle, are but for a while, 1 Pet. v. 10. What are all the sufferings we can undergo in the world to eternity? Affliction may be lasting, but it is not everlasting. Our 206 MR. WATSON'S SERMON. sufferings here are not worthy to be compared to am eternal weight of glory. And thus, my beloved, I have given you these twenty directions for your precious souls. I beseech you treasure them up as so many jewels in the cabinet of your breast. Did you carry these directions about you, they would be a most excellent antidote to keep you from sin, and an excellent means to preserve the zeal of piety flaming upon the altar of your hearts. I have many things yet to say to you, but I know not whether God will give me another opportunity. My strength is now almost gone. I beseech you, let these things which I have spoken, make deep impressions upon all your souls. Consider what hath been said, and the Lord give you understanding in all things. MR. WATSON'S FAREWELL SERMON. Preached August 19, 1662. Isai. iii. 10, 11. Say ye to the righteous, that it shall be well with him, for they shall eat the fruit of their doings. Woe be to the wicked, it shall be etiil with him : for the reward of his hands shall be with him. PT^HIStext is like Israel's pillar or cloud ; it hath a light side, and a dark side : it hath a light side unto the godly, " Say unto the righteous, it shall bewel'l with him;" and it hath a dark side unto the wicked, " Woe unto the wicked, it shall be ill with him." Both you see are re- warded .righteous and wicked; but here is a vast difference, the one hath a reward of mercy, the other a reward of justice. MR. WATSON'S SERMON. 207 I begin with the first of these, " Say unto the righte- ous, it shall be well with him." This scripture was written in a very sad and calamit- ous time, as you may read in the beginning of the chapter. " The mighty man, and the man of war shall cease, the prudent and the ancient, both judge and the prophet shall be taken away." This was a very sad time with the church of God in Jerusalem. If the judge be taken away, where will be any equity ? If the prophet be remov- ed, where will be any priests ? The whole body politic was running to ruin, and almost in the rubbish. Now in this sad juncture of time, God would have this text to be written : and it is like a rainbow in the clouds. God would have his people comforted in the midst of afflic- tions. " Say unto the righteous, it shall be well with them." The great proposition that lies in the words, is this : That howsoever things go in the world, it shall be well with the righteous man. This is an oracle from God's own mouth, and therefore we are not to dispute it, it is God's own oracle, " Say unto the righteous, it shall be well with him." I might multiply scriptures, but I will give you one instance, in Eccles. viii. 12. " Surely I know it shall be well with them that fear God." " I know it ;" It is a golden maxim not to be disputed, " It shall be well with them that fear God." For the illustration of this, consider two things. 1. What is meant by the righteous man. 2. Why, " howsoever things go, it shall be well with the righteous." . > 1. Who is meant here by the righteous man. There is a threefold righteousness, a legal righteous- ness ; and so Adam in this sense was said to be righteous, when he did wear the robe of innocency. Adam's heart did agree with the law of God exactly, as a well made dial goes with the su-n ; but this righteousness is forfeit*. ed and lost. 2. There is a moral righteousness, and thus he is said 208 MR. WATSON'S SERMON. to be righteous, who is adorned with the moral virtues, who is prudent, and just, and temperate, who is decked with the level of morality. But 3. There is an evangelical righteousness, and this is meant here. This evangelical righteousness is twofold. 1. There is a "righteousness of imputation," and that is when Christ's righteousness is made over to us : and, beloved, this righteousness is as truly ours to justify us, as it is Christ's to bestow upon us. 2. There is a righteousness of implantation, which is nothing else but the infusing of the seed and habit of grace into the heart : a planting of holiness in a man, and making him a partaker; of the divine nature. This is to be righteous in the sight of God, a righteousness of imputation, and a righteousness of implantation. The second thing is to shew you, why, " Howsoever things go in the world, yet it shall go well with this righteous man." It must be thus for two reasons. 1. Because he who is righteous hath his greatest evils removed, his sin pardoned, and then it must needs be well with him. Sin is the thorn in a man's conscience ; now when the thorn is plucked out by forgiveness and remission, then it is well with that man. "Forgiveness in scripture is called a lifting off of sin, Job vii. " Lord, why dost thou not lift off my sin?" So the Hebrew word carries it; it is a metaphor taken from a weary man that goes under a burden,, he is ready to sink under it, now another man comes and lifts off this burden; even so doth the great God, when the burden of sin is ready to sink the conscience. God lifts off the burden of sin from the conscience, and lays it on Christ's shoulder, and he carries it. Now he that hath his burden thus carried, it is well with him howsoever things go. Forgiveness of sin and pardon, it is a crowning bless- ing, it is a jewel of a believer's crown. Pardon of sin is a multiplying mercy, it brings a great many mercies along with it. Whom God pardons, he adopts; whom God pardons, he invests with grace and glory. MR. WATSON'S SERMON. 30$ So that this is a multiplying mercy; it is such amercy that it is enough to make a sick man well, Isa. xxxiii. 24. " The inhabitants shall not say I am sick ; the people shall be forgiven their iniquity." The sense of par- don takes away the sense of pain, and then it must needs be well with the righteous, for his greatest evil is re- moved. 3. However things go, it is well with the righteous, because that God is bis portion, Psal. xvi. 5. " The Lord is the portion of my inheritance." The lines are fallen unto me in pleasant places. In God there are all good things to be found, and all that is in God! is engaged for the good of the righteous ; his power is to help, and his wisdom is to teach, and his spirit is to sanctify, and his mercy to save. God is the righteous man's portion, and can God give a greater gift to us than himself ? God is a rich portion, for he is the angels riches. God is a safe and sure portion, for his name is a strong tower ; he is a portion that can never be spent, for he is infiniteness. He is a portion can never be lost, for he is eternity. " Thou art my portion for- ever," Psal. lxxii. 26. and surely it is well with the righteous that hath God for his portion. Is it not well with that man that is happy ? Why, if God be our portion we are happy, Psal. cxliv. 15. " Happy is the people whose God is the' Lord." Thus I have cleared up the doctrinal part. For the use to this, Here is abundance of comfort for every godly man ; for every person serving God in this congregation, God hath sent me this day with a commission to comfort you. Oh ! that I might drop in the oil of gladness into every broken heart, and rejoice every troubled spirit. Oh, here is good news from Heaven ! " Say unto the righteous 1 it shall be welt with him." But here isaqilestion must be answered. You Will say to me, but how doth this appear, that it shall be well with the righteous? Fdr ^ve often see it is the worst withthem in this world; he ii deprived of his comfort P 210 MR. WATSON'S SERMON. many times, he loses hi^very life in that quarrel, he is made the very reproach of the world oftentimes. How then is it well with the righteous ?, To this I answer, yet still it is well with the righteous, though he meet with trouble, iti the world, and one fol- lows on the neck of another, yet it is well with the righ- teous, as will appear in these three or four particulars. 1. The troubles that the righteous man meets with they turn to good, and so it is well with him. That is a most famous scripture in Jer. xxiv. 5. " Whom I have sent out of this place unto the land of the Chaldeans for their good." God's own Israel were transported into Babylon among their enemies ; but it is for their good, saith the - Lord. The troubles of the righteous are a means to purge out their sin. I have read a story of one who running at another with a sword to kill him, by acci- dent his sword run into an imposthume, and broke the. imposthume. Thus all the evils and troubles of the. righteous serye but to cure them of the imposthume of pride, to makethem more humble. When that the body of a saint is afflicted, his soul, that revives and flourishes in grace. ,; At Rome there were two laurel-trees,; and when one withered the other did flourish ; so when the body is afflicted, yet the soul, that laurel, doth revive and flourish. God doth distil out of the bitterest driiik his glory and our salvation : saith Jerome, that, that the world looks on as a punishment, God makes a medicine to heal t the sore. Why then it shall be well with the righteous. £ The rod of God upon a saint is but only God's pencil, whereby he; draweth his image more lively, on the soul. God never strikes the strings of his viol but to make the music sweet. Then it is well with the righteous. 2. In the midst of all the trouble that doth befal the righteous, yet still it is well with them in regard of those inward heart-revivings that God doth give them. We see a godly man's misery, but we do not see his comfort : we see his prison-gates, but we do not hear the MR. WATSON'S SERMON. 211 music that is within his conscience. God doth sweeten to his people outward trouble with inward peace j it is the title that is given to God, 2 Cor. vii. 6. " God that comforteth them that are cast down." The bee can gather honey as well from the thistle and from the bitter herb, as from the sweet flower ; the child of God can gather joy out of sorrow : out of the Very carcass some- times the Lord gives honey. When the body is in pain, the soul may be at ease, as when a man's head aches, yet his heart may be well ; thus it is well with the righteous. God gives him that inward comfort that revives and sweetens his outward pain. 3. In the time of trouble and calamity, yet still it is well with the righteous : because God doth cover his people, in the time of trouble, he hides them in the storm. God hath a care to hide his jewels, and will hot let them be carried away; and thus he makes good that scripture literally, Psal. xci. 4. " He shall cover them with his feathers, and under his wings shalt thou trust, no evil shall touch thee." God oftentimes verifies this scripture literally. He makes his angels to be his people's life-guardj to hide them, and defend them. "When a flood was coming upon the world, God provided an ark to hide Noath. .When Israel is carried and transported into Babylon, God hid Jeremiah, and gave him his life for a prey, Jer. xxxix. 11. and in this sense the saints of God are called hidden ones.Psal. lxxxiii. 3. Why so ? not only because they are hid in God's de- cree, and hid in Christ's wounds, but oftentimes God hides tbem in a time of danger and calamity: they are hidden ones. He reserved to himself seven thousand that had not bowed the knee to Baal. The prophet knew not where there was one, but God knew there were seven thousand. In this sense, it is well with the righteous in time of public misery. ,; Aye; but you will say, sometimes it fares yet worse than all this. Sometimes the righteous they die and perishj they P 2 3 19 MR. W ATSGn's SERMON. are carried away in a tempest, why ? yet still it is well with the righteous, and that in a two-fold sense. 1. Many tinges Gad doth take away the righteous by death, and that in great mercy : he takes them away, that they shall not see the misery that comes upon a na- tion. Virgil the heathen poet saith,, " They are happy that die before their country." {lis. meaning was, they die Uefqre they see the ruin of their country:; and truly God many times takes away his people in mercy, that they may not see the ruin that is coming on a land. You have in scripture for this, 1 Kings xiv. 13. " He only of Jeroboam shall come to the grave in peace, because in him there is found some good thing towards the Lord Qqd of Israel." God puts him in his grave betimes in mercy, because be should not see the evil coming upon the land .- and there is a parallel to this, 2 Kings xii. last. It is spoken of Josiah, " I will gather thee unto thy fathers, thQU shalt be gathered unto thy grave in peace, and, thine, eyes shall not see the evil I will bring upon this place." Josiah died in battle: how then was it said he wentto the grave in peace ? We must understand the meaning of it is this ; ; Josiah went to his grave in peace, because he was a holy man* and he had made his peace ^th God, and so he went to his grave in peace; and; be-, cause fee should not see the evil approaching, God gather- ed him tp his grave in peace. Jerom speaking of his friend Nepotian (you must ob- serve Jerom lived to see some troubles before he died) saith he, Oh ! how happy is my friend; Nepotian. that sees not these troubles, but; is got out of the storm, dies and is arrived safe in Heaven. Luther died in mercy before the trouble in Germany broke forth: and thus. you see the 1 righteous though they die, yet it is well with, them. God takes them away in mercy that they may not see approaching evils. %•, Though the righteous die, and are taken away, yet it ig well with them* because death cannot hurt them : MR. watson's SERMON. SIS death can neither hurt their body nor yet their souls, and then it is well with them. 1. Death cannot hurt their bodies, the body of a saitit it doth not perish, though it die ; the bodies of the saints are very precious dust in God's account : preoioiis dust. The Lord locks up these jewels in the graved as in a cabinet. The bodies of the saints lie mellowing aild ripen L ing in the grave till the blessed time of the resurrec- tion. Oh ! how precious is the dust of a believer ; though the world mind it not, yet it is precious unto God. The husbandman he bath some corn in his barn, and he hath other corn in the ground. Why ? the corn that is in the ground, is as precious to him as that is in the barn. The bodies of the saints in the grave, are God's corn in the ground, but the Lord makes yery precidus account of this corn. The bodies of the saints shall be more glori- ous and blessed than ever they were at the resurrection. Tertullian calls them angelical bodies, in regard of that beauty and lustre that shall be upon them. As it is with your silks, when they are dyed of a purple or scarlet co* Iout, they are made more bright and illustrious than they were before; thus it is with the bodies of the saints, they shall be dyed of a better colour at the resurrection^ they shall be made like a glorious body, Phil. iii. 20. Thus it shall be well with the righteous, their bodies shall not perish. 2. It will be well with the righteous at death, as to their souls too. Oh it will be a blessed time! Methinks it is with a saint at the time of death, just as it was w*ifth Saint Paul in his voyage to Rotoe. We read that the ship did break, but though there Were so many broken pieces, yet he got safe to shore ; so tbotrgh the ship of thte be- liever's body break by death, yet it is safe With the pas- senger, his soul that gets safe to the heavenly hafbdlir. Let roe- tell you, the day of a believer'* deat-lft it is the birth-day of his blessedness, it is his ascension-day tie Heaven : the day of his death, is his niiarriage-day with Jesus Christ* Faith- doth but contract us here, tn Ibis 214 MR. watson's sermon. life is but the contract, but at death the nuptials shall be solemnized in glory, they shall see God face to face. It will be Heaven enough to have a sight of God, saith Austin, when the saints shall enter into joy; here joy enters into them, but then they shall enter into it. They shall drink of these pure rivers that run from the ever- lasting fountain. And thus you see, it will be well with the righteous ; however things go, though trouble come, though death come, yet it will go well with the righteous. And oh let those that are the people of God comfort themselves in these words! Oh what an encouragement is this to all you that hear me, to begin to be righteous! This text may tempt us all to be godly, Say unto the righteous, it shall be well with him ; when things are never so ill with him, yet it is well with him. We would be glad to have things go well with our re- lations, and in our estates. Why when the righteous things go well with us, thy person is sealed, thou art heir of all God's promises, thou art Christ's favorite, thou hast hea- ven in reversion, and is it not now well with thee? If you would have happiness, you must espouse holiness. Say unto the righteous, it shall be well with them : and thus much of the first proposition, the godly man's com- fort in life, and deaths it is well with him. But now if all this will not prevail with you to make you leaveybur sins and become righteous, I must pass in a few.wdrds to the next branch of the text, to scare men put of their sins, to fright men out of their wickedness. " Wo unto the wicked, it shall be ill with him." This, my beloved, is the dark side of the cloud. It may cause in every wicked man that hears me, a trembling at the heart. " Woe unto the wicked, it shall be ill with him." The proposition that doth result out of these words, is this : Doct. When things seem to be well with the wicked mep, it shall be ill with them at last, though they have MR. WATSON'S SERMON. 21d more than heart can wish, yet it shall be ill with them at last, Eccless, viii. 13. "It shall not.be well with the wicked, nor shall he prolong his days, which are as a sha- dow." Because he fears not God, it shall not be well with the wicked, the God of truth hath pronounced this. It is as true as God is true, " it shall not be well with the wicked," Now that I may a little clear this to you, I shall de- monstrate this to you in these four particulars. 1. It is ill with the wicked in this life. 2. It is ill with them at death. 3. It is ill with them at the day of judgment. 4. It is ill with them after judgment ; it shall be ill with the wicked. It is ill with the wicked in this life ; a wicked man that hears me will hardly think so, when he hath the af- fluence and confluence of outward comforts. When he eats the fat, and drinks the sweet, he will hardly believe, the minister that shall tell him, it shall be ill with him, but it is so. For is it not ill with that man that hath a curse, yea, the curse of God entailed upon him? Can that man thrive that lives under the curse of God ? .Floods of blood and wrath hang over the head of a wicked man ; he is heir to all the plagues written in the book of God. All Gpd's'curses are the sinner's portion, and if he die in his sin, he is sure to have his portion paid him. Woe unto the wicked, 'every bit of bread he hath, he hath it with a curse, it is like poisoned bread given to a dog : every drop of wine he drinks, he swallows down a curse with it. Woe unto the wicked, there is a curse in bis cup, and a curse upon his table. God saith woe unto him. We read of Belshazzar, Dan. v. 4,5. that he did take the wine, anc) commanded to bring the gold and silver vessels out of the temple ; and then they brought the golden vessels that were (taken out pf the temple, gut qf 216 MR. WATSON'S SERMON. the house of God that was at Jerusalem, and the king and his princes, and his wives and concubines drank in them. Belshazzar was very jovial; in the midst of his cups he was merry, but woe unto the wicked ; for in the same hour came forth the finger of a man's hand, and reached over the candlestick, upon the plaister of the wall of the king's palace, and the king's countenance changed, and he was troubled. There was a hand and a woe written on the wall. Let a sinner live till he come to an hundred years of age, yet he is cursed, Isa. l#v. 20. " his grey hairs, they have a curse upon them." _ 2. It is ill with the wicked; not only in this life, but it is ill with him at his hour of death, and that in these two respects. 1. Death puts an end unto all his comforts. 2. Death is the beginning of all his miseries. 1. Death puts an end to all his comforts, no more in- dulging and pampering the flesh, then no more cups of wine, then no more music, Revel, xviii. 22, " The fruits thy soul lusteth after, are departed from thee." All things that are dainty and good, are departed from thee, the voice of the harper, musician, and trumpeter, shall be heard no more in thee. As it is spoken of the destruction of Rome, so you may say of the wicked man, no more joy and gladness, no more mirth and music, all a sinner's sweet spices, his scarlet robes, his sparkling diamonds, they all at death depart from him. 2. As death puts an end- to a sinner's mirth, so it lays a foundation for all his sorrows. Alas, before death be- gins t& close a sinner's eyes, the eye of his conscience is first opened, every sin at the hour of death, stands with its drawn sword in its hand. Those sins that did in life delight him, now they affright and terrify him^ all his joy and mirth turns into sadness. As sometimes you have seen sugar lying in a damp place, it doth dissolve and run to water : thus all the sugar-joys of a wicked man wate MR. watson's SERMOV. §17 at the hour of death turn into water, into the water of tears, into the water of sorrow. 3. It shall be ill with the wicked man at the day of judgment. When he is seated before God's tribunal, then he shall leave judging of others, and shall stand at God's bar, and be tried for his life. I read concerning Felix, when he heard Paul speak of judgment, that Felix trembled. Josephus observes, that Felix was a wicked man, and she that lived with him, her name was Drusilla, whom he enticed from her hus- band, and lived in uncleanness with her. Now when Fe- lix heard Paul preaching of judgment, he trembled. Now if he trembled to hear of judgment, what will he do when judgment comes ? When all his secret sins shall be made manifest, all his midnight wickedness-shall be writ- ten on his forehead, as with a point of a diamond ? At the.day of judgment shall be these two things. First, There shall be a legal trial. Secondly, The sentence. First, A legal trial. God will call forth a sinner by name, and say, Stand forth, hear thy charge ; see what thou canst answer to this charge'. What canst thou say for thy sabbath-breaking, for thy murders, and drunkenness, and perjury? for all thy re- venge and malice ? for all thy persecuting of my mem- bers ? what dost thou say, guilty, or not guilty ? Thou wretch, thou darest not say thou art not guilty { for ha^ve not I been an eye-witness to all thy wickedness? do not the books agree, the book of thy conscience, and the book of my omniscience, and darest thou offer to plead not.guilty ? How will the sinner be amazed with horror, and run into desperation? Secondly, after this legal process of trial, follow* the sentence, go ye cursed into everlasting fire. Whafcji to go from the presence of Christ, in whose presence is ful- ness of joy ? to go from Christ with a curse. Why, saith Cbrysostome, that very word depart, is worse than the torment itself. And remember this, you that go on iu §1.8 MR. waxson's sermon. your sins, when once this sentence is past, it cannot be reversed; this is the most supreme court of judicature, from which is no appeal. Here on earth men remove their causes from one court to another, from the common law into the chancery. Oh ! but at the last day of judg- ment, no appeals to remove the sentence, for this is the highest court. 4., It will be ill with the wicked that die in their sins after the day of judgment. Oh', then there is but one way, and they would be glad they might go that way ; any way but to prison. Oh ! but there is noway but to hell, Luke xvii. 23. " In hell he lifted up his eyes." Hell, is the very center of misery, it is the very spirits of tor- ment distilled out. The scripture tells us, that in hell there are these three things ; there is darkness, there is fire, and there are chains. 1. Hell is called a place of darkness, Jude xiii. "To whom is reserved blackness of darkness." Darkness, you know, is the most uncomfortable .thing in the world ; a man that goes in the dark, he trembleth every step he goeth Hellis a black region, nothing but blackness of darkness; and it must needs be a'dark place where they shall be separated from the light of God's presence. Indeed Augustine thinks there' shall be some little sulphu- rous light there: but suppose it be so that light shall serve only that the damned may see the tragedy of their own misery, and see themselves tormented. 2. In hell, as there is darkness, so there is fire ; it is called a burning lake^ Rev. ii. 15. " Who was not found written in the book of life,' was thrown into the lake of fire." You know that fire is the most torturing element, it makes the most dreadful impression on the flesh. Now hell is a place of fire. It is disputed among the learned what kind of fire it is, and I wish we may never know what kind of fire it is. Augustine and others affirm that it is material fire, but far hotter than any fire upon your hearths, that is but painted fire compared with this. But I do rather think I MR. WATSON'S SERMON. 919 that the fire of the damned is partly material, and partly spiritual ; and partly material to work on the body, and partly spiritual, which is the wrath of God to. tor- ment the soul : that is the lake, the burning fire. Oh ! who knows the power of God's anger ? Who can dwell with these burnings ? It is intolerable to endure them, and impossible to escape them. 3. In hell there are chains, chains of darkness. Those sinners that would not be bound by any law of God, such shall have chains of darkness to bind them. Quest. What should be the meaning of these phrases, chains of darkness ? Answ. I suppose it may be this, to intimate unto us, that the wicked in hell shall not have power to walk up and down, which perhaps might be a little ease, though very little; but they shall be chained down fast, not to stir, they shall be fastened to that stake with chains of darkness. Oh ! this will be terrible indeed. Suppose a man should lie always on a down-bed, and might not stir out of the place, it would be very painful unto him. Oh ; but to lie as the damned upon the wrack, always under the torturing scorchings of God's wrath, and to be tied, and not to move, how dreadful are the thoughts of this ! And this is the condition of the wicked, they are under darkness, fire, and chains. And to add unto the torments of hell, there are these two things more to shew you, " that it shall be ill with the wicked," let them die when they will. The first is the worm. The second is the serpent. First. There is the worm to torture the damned spirits, and this is no other than the worm conscience ; the 9th of Mark, ver. 44, " where their, worm never dieth." Oh ! how dreadful will it be to have this worm ? Melancthon calls the tormenting conscience, a hellish fury. Conscience will be just as if a worm full of poi- son were feeding upon the heart of a man. Those sin- ners that would never hear the voice of conscience, they shall feel the worm of conscience. And then, 220 MR. WATSON'S SERMON. Secondly, as there is the worm to torment, so there is the serpent, that is the devil, who is called the old ser- pent, Rev. ix. As, there is the biting of the worm, so there is the stinging of the old serpent. First of all, the damned shall be forced to behold the devil. I remember what Anseltn saith ; saith he, " I had rather endure all the torments of this life, than see the devil with bodily eyes :" but now this sight the wicked shall see whether they will or no, and not only see bui they shall feel the stinging of this old serpent the devil. Satan is full of rage against mankind, and will shew no mercy : as he puts forth all his subtlety in tempting of man, so he puts out all his cruelty in tormenting of man- kind. And this is not all. "There are two things to set out the torments of hell." First, these agonies, and hell convulsions, they shall be forever: take that scripture for proof, Rev. xiv. 11. " and the smoke of their torments ascend for ever and ever, and they have no rest daynor night." Thusitisin hell, they would die, but they cannot ; the wicked shall be always dying, but never dead : " the smoke of the fur- nace ascends for ever and ever." Oh ! who can endure thus to be ever upon the wrack ? This word " ever" breaks the heart. Wicked men now think the sabbaths long, when will the sabbath be over? They think a sermon long, and think a prayer long ; but oh ! how long will it be to lie in hell for ever and ever ? After millions of years their tor- ments are asfarfrom ended, as at the first hour they began. Secondly, which is another aggravation of hell tor- ments, the damned in hell have none to pity them. It is some comfort, some ease to have our friends to pity us in our sickness and want ; aye, but they have no friends. Mercy will not pity them, mercy is turned into fury. Christ will not pity them, he is no more an advocate for theni. The angels will not pity them ; but they rejoice when they see the vengeance; they insult and glory when they see the justice of God executed upon his ene- mies. Oh how *ad is this ! to He down in the scalding MR. watson's sermon. 221 furnace of God's wrath, and none to pity them ! When they cry out, God will laugh at them. Oh ! hear this all ye that go into sip," it will be ill with the wicked ;" Oh ! therefore turn from your sins, lest God tear you in pieces' as a lion, iind there he none to help you! NOW FOB APPLICATION. Oh! what an affrighting word is this to all wicked men, that go on desperately to sin, and add' drunkenness to thirst ! Never such an inundation of wickedness as now ; men sin as if they would spite God, and dare him to punish them. Men sin so greedily as if they were afraid hell gates would be shut up ere they come thither. Ob! how manfully do many sin ! They go to hell strongly in their wickedness ! Oh ! these are in a sad condition: is it not sad at the hour of death, and at the day of judg- ment, and after judgment with tbem ? Wicked men live cursed and they die damned. Sinners are the very mark that God will shoot at, his standing mark, and he never misses this mark. You know what the scripture saith, " there shall be weeping, and there shall be gnashing of teeth ;" and saith Latimer, " that is sad fare, where weeping is the first course, and gnashing of teeth is N the second course." Quest. Whence is it that there is this gnashing of teeth ? Answ. First, it doth arise from the extremity of torment the wicked suffer : they are not able to bear it, and know not how to avoid it. Secondly, the wicked gnash their teeth in hell at the godly to see them in heaven, them whom they per- secuted and scoffed, and jeered, to see them in heaven, and themselves in hell, they are mad at it, Luke xiii. 18. " When they shall see Abraham, Isaac and Jacob, and all the prophets in the kingdom of God, and they themselves shut out ;" they shall gnash their teeth at this. How may this amaze a wicked man ? If all the curses in the Bible will make a man miserable, he shall be made so. 222 MR. WATSON'S SERMON. THE SECOND USE IS THIS. Take heed that none of you here be found amongst the number of the wicked; take heed of being of this black regiment that wears the devil's colours, and fight under his banner. The sinner and the furnace shall never be parted. Oh ! take heed of those sins, which will bring you to hell-fire ! There are (saith Bernard) fiery sins which bring men to hell-fire ! What are those fiery sins ? Why, the fire of malice, the fire of passion, and the fire of lust and concupis- cence, and the fire of revenge; these fiery sins bring men to fiery plagues, to hell-fire. When you are tempted to any wickedness, think with yourselves, Oh! how can I bear the fierceness of God's wrath for ever? How can I lie in the wine-press of God's wrath forever? Oh! take heed of those sins that will bring you into this place of torment. I have read a story of a virgin, who being tempted by a young man to commit folly, saith she unto him, "grant me but one request, and' I will do what thou desirest." " What is that ?" saith he. " Do butholdyour finger one hour in this burning candle." No, he would not do that. Saith she, " will not you for my sake hold' your finger an hour in the candle, and will you have my soul lie burn- ing in hell for ever ?" Thus she rebuked the temptation. Doth Satan tempt thee to wickedness, hold out this text as a shield to the devil to quench his fiery darts; say thus, " Oh, Satan ! do I embrace thy temptations? I must be under thy tormenting to all eternity." Oh ! there-; fore labour to be righteous, it shall be well with the righteous. ■ But take heed of sin, it shall be ill with the sinner. I will conclude all with that saying of Austin — " When a. man hath been virtuous, his labour is gone, but the pleasure remains; -when a man hath been wicked, the pleasure is gone, but the sting remains." 223 MR. LYE'S FIRST SERMON. Preached August 17, 1602. Phil. iv. i. Therefore, my brethren, dearly beloved, and longed for, my joy and crown, so stand fast , in the Lord, my dearly beloved. ]%/|"Y beloved, I do very well remember that upon the '-'■*• 24tb of this instant month, in 1651, I was then inder the sentence of banishment ; and that very day lid I preach my farewell sermon to my people from vhom I was banished, because I would not swear against ny king, having sworn to maintain his just power, and lonour, and greatness. And now behold a second trial ! Then I could not forswear myself, the God of heaven keep ne that I never may ! I am apt to think I could do any hing for this loving congregation, only I cannot sin. But ince, beloved, there is a sentence gone out against us, hat we that cannot subscribe ( must not subsist; this is he last day that is prefixed to us to preach. I shall now peak to you (God assisting me) if my passions will give ne leave, just'as if I would speak,if I were immediately o die ; therefore hearken, " my brethren, dearly beloved, md longed for, my joy and crown, so stand fast in the l,ord ? my dearly beloved." Paul was now a prisoner at lome, for the gospel of Christ ; it was his second impri- onment, and he was not far from being offered up a sa- :rifice for the gospel he had preached. This gospel the 'hilippians bad heard him preach, and the godly Phi- ippians having heard of his, imprisonmenf, they sent so ar from PJiilippi to Rome to visit him, and to supply lis wants. A gracious temper, which I hope the eternal 224 MR. lye's sermon. God hath given the saints in London, and for which, if for any thing, God hath a blessing in store for them. Paul is not so much concerned in his own bonds, as in the Philippians' estate. Epaphroditus tells him that there were heresies and false doctrines got in amongst them, but yet the Philippians stood fast : and herein Paul rejoices, writes this epistle, bids them go on, stand fast, keep their ground, and to be sure not to give an inch but to stand fast, knowing that at the long run, their la- bour shall not be in vain in the Lord. I shall without any more ado enter upon the text; in which you have two things considerable; A most melting compellation, and a most serious ex- hortation. 1. A melting compellation, "my brethren, dearly be- loved," &c. 2. A serious exhortation ; and m it firit, the matter of the duty, stand, and stand it out, and stand fast. Se- condly, the manner. First, so stand, so as you have stood, stand fast. Second, in the Lord ; stand so, and stand in the Lord, in the Lord's strength, and in the Lord's cause. To stand in your own strength, would be the ready way to fall, and to stand in your own cause, for your own fancy, would be the ready way to expose yourselves to all manner of temptations : '* therefore, my brethren, dearly beloved in the Lord, stand, and so stand fast in the Lord, my dearly beloved." In the next place, by way of observation from the words ; and if there be any wicked catchers here, let them know, that I shall speak no more than I shall draw from, and is the mind of my text; I would not give oc- casion to be a greater sufferer than I am like to be. But for the words. First, For the melting compellation, " my brethren,*my dearly beloved." Paul was an apostle, and a high officer in the church of God, and he wrote unto the Philippians, to all the Philippians, to the poorest of them ;"* and see how he bespeaks himself to them, " my brethren." From MR. lye's sermon. §25 hence take this observation, *' that the highest officers in the church of Christ, though they are indeed by office rulers over them, yet by relation they are no more than brethren to the meanest saint." Here we have no such rabbies, to whom we must swear, because they say we must swear it. Paul calls them brethren, and so writes to them, Gal. i. 2. and James, a scriptural officer, one of the highest apostles Christ ever made, saith, " Hearken, my beloved brethren," Jam. ii. 5. So Peter, an apostle of Christ, " Wherefore the rather, brethren ;" and John, the beloved disciple, " Brethren, I write no new command- ment," &c. 1 John ii. 7. Well then, 1. If this be so, that the highest officers in the church, such as Christ approves of, are but brethren to the mean- est saint, then certainly they are but brethren to their fellow officers. If no more relation to the toe in the body, then no more to the eyes. If there be any of a light spirit would bear rule, that love to have pre-eminence,! would desire them to read two scriptures, the firet is, Luke xxii. 1Q. the second, Mat. xxvi. 27. Doth Christ say, whosoever will be chief among you, let him be one that will domineer over your estates, over your persons, over your consciences. Doth not Christ say so? No. But " Whosoever will be chief among you, let hina be your minister — let him be your servant. Even as the Son of mau came not to be ministered unto, but to mi- nister, and to give his life a ransom for many." You hare this also, Luke xxii. 26. " And he said unto them, the kings, of the Gentiles exercise lordship over them, {i.e. over their slaves, over their vassals,) but ye shall not be so ; but he that is greatest among you, let him be as the younger, and be that ischief as he that doth serve." Sure if Paul be but a brother to Philip then he is no more to Timothy. *2. If the highest officers (in the churchof Christ be but brethren to the meanest saint, then it is not for itihoae hre* 4ihuiemi to lord it over .their fellow brethren, lord it over .God's heritage*- remember, it is God's heritage. I hope, Q 226 MB. lye's sermon. your consciences will bear me witness, that I have la- boured as much as in me lies, to be a helper of your joy, not to lord it over your faith," 2 Cor. i. 24. to press or cause you to believe this or that, because I believe it. If this may be allowed, then may I turn papist to-morrow. Saith Christ to him that would have had him speak to his brother, to divide the inheritance with him, " Man, who made me a judge over you?" Luke xii. 14. So say I, man, who made thee a tyrant, and lqrd over thy fellow brethren ? 1 Pet. v. 3. " Neither as being lords over God's heritage," &c. 3. If the highest officers in the church of Christ be but brethren, and no more, then there shall be no dis- cord between those brethren. Behold, how good and how pleasant it is for brethren to dwell together in unity : and truly I may comfortably speak that, and it is one of the greatest comforts I have in the world. I hope we have lived together in love, blessed be God. Let us not fall out, saith Abraham the elder, to Lot his younger cousin, for we are brethren. , Beloved, the discords be- tween pastor and people have made the best music in the ears of the Jesuits. 4. Are pastors, nay, the highest officers that Jesus Christ hath, and doth own in the church, but brethren? Oh! then let those brethren, if they will appear before the bar of their Father in heaven with comfort, take Gare of offending the souls of brethren ; for at the hand of every brother, God will require the soul of his brother, Ezek. xxxiii. 6. " His blood will I require at the watch- man's hand. We that are called by some the dogs of the flock, what shall we prove dumb dogs ? what a com- fort will it be to my dying brethren this day, if they can but say, Lord, we are clear from the blood of our brethren. The officers of Christ should never behave themselves so, that they should give their people occasion to say, we are brethren to dragons. , But Jer. ix. 4. Take ye heed every one of his neighbour, &c- I wo«ld commend one icripture to all my brethren in the ministry, 1 Cor. viii. MR. lye's SERMON. 227 13. A scripture that I would have writ in letters of gold on the lintel posts of all minister's doors. Wherefore if meat make my brother to offend, I will eat no flesh, while the world stands, lest I make my brother to offend; Rather than to endanger my soul, I'll away with all these toys and gew-gaws. 2. From the terms of dearest affection, dearly beloved, longed for, &c. take this observation, that it becomes the highest ministers, much more the lowest, to bear a most tender, vehement, ardent, melting affection towards that flock or people that God hath committed to their charge. Thus Paul to the Philippians in the text : " my brethren, dearly beloved," &c. You shall find Paul in all his epistles, in a thawing frame to his people, melting in love unto them : the Corinthians were so in his heart, not only to live with them, but if God called him, to die for them ; so abundantly did he love them, 2 Cor. xii, 15. that he would very gladly spend, and be spent for them, carried them in his heart, and earnestly longed after them all. As for the Thessalonians, 1 Thes. ii. 8. he as a nurse, tendereth and nourishes them as children, and is so affectionately desirous of them, that he is willing to impart to them not only the gospel, but his own soul, because they were dear to him. Then, 1. Is this so? ought the pastors so to love their people ? Give me leave to bespeak you in the words of Job,- ( in respect of those hundreds of ministers, that are to be plucked from their people : " Have pity upon me, have pity upon me, Oh ye my friends ! for the hand of God hath touched me," Job xix. 21. What, will nothing serve but plucking out our very eyes ? our very heart (being so much the objects of the people's love ?) How sad is it for the father to be Rlucked from the child, the shepherd from the flock, the nurse from the child ? This is a lanieri- tation, and ought to be for a lamentation, that there must be a parting between David and Jonathan, Who loved one another as their own souls : this cuts them to their very heart, and this I may say, in respect to myseif, ! l Q 2 22§ Mr. tyi's si&MOJf. bless God, I cannot say as she of her husband, " a bloody husband hast thou been unto me :" but a loving congre- gation have you been unto me. I know noiie of you have desired my destruction, nor to taitit riijy- name : heVer did I hear three in this congregation speak of pressing any thing against me, that was contrary to rriy con- science, nor can I say, that there are four in this parish that did ever deny to pay me my legal due, blessed be God for such a people. You have not encroached upon my conscience, as Ihope I have not upon yours. Pas- tors must love their people; do not blame them if their hearts be almost broken, when they are to part with such a people. 2. Must the pastor love, his people? then the people must love their pastor. It is true, it lies in the 'power of man to separate pastor and people, but not to separate their hearts. I hope there will never be a separation of love, but that will still continue ; if we do not see one another, yet we may love one another, and pray for one another. I hope a husband doth hot cease from loving his wife, because she is absent from him. But, oh! for my brethren, hundreds of them think that you are undone ; but you are not undone/though you cannot see as far as other men,you may live in loVe and keep your conscience quiet. 3. Must pastors love their people ? then you may See from hence what should be the grand object of the pas- tor's affection, i, e. the people, not what the people have. This is the great inquiry, What is the benefice worth } What is the preferment ? Do they pay well, &c. Whereas we should hot seek so much the fleece as the flock. We should hot take oversight of a congregation for love of their pay, but of their souls : not, It is an ex- cellent good living, as brie said I have heard' of, let me have their tythes, and let their souls go to the devil ; but as the apostle, " I seek not yours, but you," 2 Cot. xii. 14. And I hope there may be many hundreds din say, -it hath been the people's souls they have more loved arid affected, than any thing that the pedble had. MR. LYE'£ SERMQIf. IJS§ 4. Once ipore : we must love t\)eu\, and Jove f:hera tenderly ; why and yet leave them ? yes, rpy beloved, we are so to loye our people, as to venture any thing for them, but our own damnation. I come not here tp throyy' fire-brands ; I hlesg God I have a rppst tender affection fpr all my brethren in the ministry ; a°d though I aro pot sfc- fied myself, yet I condemn no man ; I beljeve there be many of them dp a? conscientiously subscribe, as deny to subscribe. I protest in the fear of God, I capppt sub- scribe, perhaps it is because J have not that light as others have ; for he that doubts, saith the apostle, is dap?P?d. My beloved, I hope you would npt have us sin agaju?£ God and our own consciences : it is not my living that J djesire, hut my office to serve my Lord and Master ; bu£ if we shpuld, tQ keep communion with you, Ipse pup communion with God, this is tb$ ready way to liayGalJ our labour and pains Iqs£ ; but ag David sa/d, (and ph. ^hat Lcould speak it with as good hPRfts 9? David J) " Zadok, carry back the ai(c of God. Iff flball fipd favour ip the eyes, of the Lord, be will bring roc aga,in,and sljew me both jtand his habitation," #;c. 2 $am. jcy. 25. J3rer threp, J cpu!4 dp very mpch fpr >tbe love I bear t0 y9"» but I;dare,not sin. I know they wiU (t^elj you, this is .p/jde and peevishness jp us, and a.re ^epcje^pf our reputation, and we would fain all be bishops and fqrty things rppre,; but the Lprd-h e witness bietwe^p then? apd us ip this, $e}ou%i f l pre^my wifeapd^hijdreDMfcvep W*t$ air of people's talk. J am very sensible .what it jp tp be jed viced to a morsel of bread. Let the God ( of heaw &pd earth do wliflt he will with me, if I cou}d have subscrib- ed with a g°°d conscience, I wpujd ; I would ,dp any thing fo keep myself in the work of God, but ipain against my Gpd I dare not do it. 3. My joy and crown ; .therefore, " roy deadly .beloved and longed for, my joy apd crowp," my precept joy and future crown ; my joy which ,1 v,a|ue mc,re,ti$n ; a J crow > n, jpy principal jqy. Hepce observe-fbis doctrine, that „t&e £S$>^a#djng,, flourishing growth of saints ip gospel §30 MR. LYE'S SERMON. practice, and gospel obedience, is, or ought to be, matter of transcendent joy to their pastors. It was so to the apostle Paul. Paul heard how they stood, though there was a plague amongst them, yet they were not infected ; and though he was in the gaol ready to be beheaded, yet this was hisjoy and crown that his people did stand ; and I hope, my brethren, it will be our joy and crown to hear of your standing and growth in gospel-knowledge and profession ; and, 1. If this be so, as John said, " I rejoice greatly, that I found of thy children walking in the truth." It should be the prayers and endeavours of all pastors, really to love the souls of their people, and to pray for them : that when they cannot look after the souls of their children, yet that good nurses may be looked out for them. What a joy was it that Moses's mother was made his nurse ? and who can tell, it may be, though not out of any merit of ours, yet of their own clemency, our governors may give us to be nurses over our own children : but I cannot nurse my child myself, I will wish it well, and as good a nurse as I can : far be it that those that are to succeed, 6hould not prosper. Lord, it shall be the prayers of thy servant, that those that are to succeed, may have a double" and treble portion of thy spirit, that they may be both painful and faithful, &c. 2. If the people's growth in grace arid knowledge, be matter of joy to a faithful pastor ; then what do you think of those that hinder their thriving? I shall give you two scriptures, John xii. 19. " The Pharisees there- fore said among themselves," ( they durst not speak pub- licly ; but who was it against ? why, it was against Christ ) " perceive ye how ye prevail nothing ? Behold the world is gone after him." But we will order him for that, we will lessen his congregation; if we cannot do that, we will shut the doors against him ; see Mat. xxiii. 13. " Woe unto you scribes and Pharisees, hypocrites for ye shut up the kingdom of heaven against men ':" What! shui up the kingdom of heaven against men I What MR. LYE'S SERMON, 231 the Pharisees, that pretended they had the keys of hear ven.and to be the guides! Aye, that it is, because there is not room enough in heaven for us and them too ? " No," saith Christ, " there is no such matter ; for ye neither go in yourselves, neither suffer ye them that are entering to go in." I dare not tell you at this time, what it is to shut up the kingdom of heaven against men, you may better imagine it than I can speak it ; but thus did the Pharisees, '* they would not go in themselves, por suffer them that were entering to go in.'' I remember when I was a child, we had such a minister, that would one Lord's day preach up holiness, and the next Lord's day preach against the practice of holiness. And now, my brethren, I come in the next place to speak to the last part, " stand fast :" and because I see a hurricane coming, keep your ground, stand fast, and live in the Lord here, that you may live with him here* after. MR. LYE'S SECOND SERMON, Preached August 17, 166?. Phil, iv. 1. Therefore, my brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved, "W^ROM this scripture you have these three doctrines. •*■ 1. That the highest officers of the church of Christ, though they are rulers of them, yet they are but brethren to'the meanest saints. 2. That it becomes a true spiri- tual minister of Crrrist, to have a most vehement, ardent, strong, melting, tender affection, to that flock or people 245 Mil. LYfc's SEHMON, wbieh the providence of God hath committed to his charge. 3. That the fixed, standing, flourishing, and thriving of that flock in the profession and practice of gospel-knowledge and obedience, is matter of transcen- dent joy and triumph to such a godly pastor. The fourth, which is that I would now prosecute, is this, that it is the grand and indispensable duty of all sincere saints* in tne most black and shaking seasons, to stand fast fixed and stedfast in the Lord." This is a grand thing St. Paul had to say to the Phi- lippians, when he was ready to have his head cut off; For so it was, he was beheaded for the testimony of Jesus : this is all he had to say, whfcn in gadl, and in bonds, and that under heathen Romans ; you are now my joy, you are how my crown. Oh ! do but stand, and my joy, which is but two notes above gamut, will get to Ela» Oh! do but stand, and my crown is studded with diamonds. We live if you stand, though we die when you stand. It is the great and indispensable duty, &c. Whether these are black and shaking seasons, I have nothing to say, but I am wholly now upon your duty, beloved ; and for God's sake let the words of a seemingly dying minister prevail -with .you. There is a kind, of a maxim among some, that in case a person die seemingly and revive again, that the last words that were hear d of th,at person, when in a rational temper, are the only things that that person will remember, when brought to life again. It is most probably, beloved, whatever others may think, but in ray opinion <(God may work wonders.) neither you nor I shall ever see the faces of, or have a word to speak to one another till the day of judgment. Therefore I be- seech you hear me as those that would, and may live with me to eternity : mark your duty, I have spoken some- thing concerning the pastor's duty in the morning; now for thei people's* It is the indispensable duty of all sincere saints to stand fast, &c. I confess, I have a love for the whole auditory. I have a mess for them, but my Ben* jamin>8 mess is for those I once called my own people ; MR. lye's sermon, 235 you are my Benjamins, I wish I had a greater than a fifth for you. This proposition I shall first prove, and then secondly improve. In the worst of times, in the most shaking seasons, and if I do not greatly mistake, there is an hour of temp- tation threatened by God, now beginning to be inflicted.: if ever you would stand, stand now ; and for your com- fort let me but hint, that a Christian may stand -comfort* ably, when he falls sadly, that is, he may stand by God, when he falls by man : I knew that a great many years ago. First, then, It is our duty to stand. There be scriptures more than enough to prove this be your duty, Col. i. 12. ** Stand -perfect and complete in all the will of God." Phil. i. 27. " Only let your conversation be as becometh the gospel of Christ ; that whether I come and see you," (alas, poor Paul ! thou come and see them! thou wast be- headed before thou couldst come and see them! but) " or else be absent, I may hear of your affairs, that ye stand fast in one spirit, with one mind striving together" (not to pluck out one another's throats, no more of. that: hint striving together, not against one another, but) *',for the faith of the gospel." So 1 f Cor. xv. S3. ,," Thefiefore, my brethren, be stedfas,t, unmoyeable, always abounding ia the work of the Lord, forasmuch as you know that your labour is not in vain in the Lord." It as our duty ito stand. But, 2. Wherein must we stand fast ? I have no new doc- trine to preach now. I shall but mind you of what I have formerly spoken, ,when you would not believe. I confess I do not begin to be of a new judgment now: and should I be continued in the ministry, (a mercy I can hardly hope for) I should he of the same judgment, and preach this doctrine, Stand fast. God will certainly bring the, people of God in England to his own terms, or else,fare them well for «ver. What is that we should be stedfast in ? I would advise to a sted- fastness, 1. Of judgment. 2. Of resolution. 3. Of 23 1 MR. LYE'S SERMON. faith. 4. Of conscience. So stand fast in the Lord in your judgment, in your resolution, in your faith, in your conscience. 1. I would advise you to a stedfastness of judgment. Strange doctrines are the greatest fetters that do assault a sound judgment ; they are like waves, if they do not split they will shake the ship to purpose. Therefore your way is, to cast anchor well, to stand firm on the rock of truth, I had almost said all in a word protestant truth, though the market may rise somewhat high, yet stand firmly there. While strange doctrines like so many impe- tuous waves are beating upon you, break themselves in pieces they may, but if you stand, can never hurt you. I am not to begin to warn you against popery, not that I have the least reflection on any thing in the world, but on the scriptures. I am apt to think the wound of the beast must be healed ; however, do not you spread a plaister for the beast, to heal his wound. Be no more children tossed to and fro, carried about with every wind of doctrine, with every wind of windy doctrine, by the slight of men, and cunning craftiness, that can cog the die ; notable gamesters there are in the world, but you must stand steady in judgment, you must be firm to your principles. I would have you stars, not meteors ; for meteors are carried about with every blast of wind. 1 hope better things of you. I shall pray God would make you stedfast in judgment. First, be sure to get good principles, and secondly, be sure to stand in those princi- ples that you have got. And though I cannot say but some tares are sown among this parish, yet I bless the Lord for the generality ; I hope I may say, I have an or- thodox ministry. 2. It is not enough to stand in judgment, but we must be stedfast to our resolution, i Cor. xv. 58. "Be stedfast, immoveable;" such as Stand firm on some basis and foun- dation that doth not totter and stagger : if they find you staggering, to be sure the next moment they look upon you as falling. Be as they say of one or both of the poles MR. LYE'S SERMON. 235 of the heavens, though all the world turns, the poles are immoveable. If I mistake not, you may see a great turn in the world, and behold, at this day the greatest turn that ever was in England; but yet you must not move, you must not stir, be true to your resolutions, but just to your first love; go on in the Lord's work, let nothing take you off. If I have preached any false doctrine among you, witness against me at the day of judgment ; but if the things I have preached be true, stand to the truth; if you do not witness against my doctrine, (mine it is not) but rather witness for it; remember if you leave it, that very doctrine will witness against you at the day of judg- ment. Oh ! the excellent heroine, queen Esther, thus and thus will I do, and if I perish, I perish. You cannot imagine against how many thousand temptations a sted- fast resolution will guard you. 3. There is a stedfastness of faith too; when we so be- lieve, as that we do not waver, or do not deviate. Will you give me leave to propose to you (my dear friends, though my congregation I cannot call you) that question which our Saviour did unto the Jews, (whom he hated, though IiOve you.) The baptism of John whence was it, from heaven, or of men? The doctrines you have heard, have they been from heaven, or from men? An- swer me, if from men, abhor them. Man is a false crea- ture, man would make merchandize of your faith and souls : but if from heaven, why then should you not be- lieve them ? I bless the Lord, my conscience bears me witness, I never did so far propose a doctrine to you, I would have you believe without scripture : if the doc- trines have been from God, believe them. If not, abhor them, and any of those that shall dare to bring a doctrine, but dare not bring the authority of the scripture to war- rant them. You may not be like those in Jam. i. 6. " That wavereth like a wave of the sea, driven With the wind, and tossed." The most godly man may stumble in his way (i. e.) tread away; but a wavering minded man is never settled concerning this way. Blessed be 236 MR. -LYJg'l'SERMQN. God.I am notnaw(onthisday, that )poksaslikemy4ying day, as can be in the world) to begin to fix upon a religion, fixuponmy way ;Iknow my way. Jf God will but keep my steps, and guide me in that w#y, IfQod be God (I appeal to your consciences) worship him. If Baal be God, worship bim. Do not stand in disputing and dou bting. Do not say, shall I ? shall I ? If the ways you have found be the ways of God, follow them ; God hath but one way to ljea? ven, there is but one truth. If Baal be God, follpw Baal, do not stand wavering ; do not consult with flesh an4 blood. It is an infinite mercy that God will give any of us to Jeaye relation, estates, congregations, any thing for Christ. It js an infinite mercy we do not splint upon a rock. Be sure to be either for God or Baal ; a gpdjy man many Jimes halts in his way, but never halts between twp opinions. 4. Stedfastness of conscience. Indeed the gerii,us of my ministry hath Ja.in this way, and here I coujd easily launch out, but I must be ,s,hort. I would speak a word in season to thpse that ,are weak: it become? you to be stedfast in conscience; then h,ave a Gad-de,c 1 r I eeing, a Chrfet-redeemirig, a spirit-quickeping, 3gosj}§l-promising, a beaven-prepared, a God infinitely rapre ready tp save bim, than he cap possibly be de,siro,us ,to r b.e; sav,ed by Jijm. Be stedfast, in conscience ,agajnst the guilt, the filthof sin, against the temptations .of 3^t,afl, Sf,c,, Let ug draw near with "full assurance qf fai,th,; you can ^ever be- lieve God's lpve so much, as-God'-s love, doth engage ypu to believe, &c. I might add, 5u You must be stedfast in conversation, It is .not t the canning well, but #\e running out. It is .nott^e (fighting, but the conquering that gives ^pu tMe. to (the .regard. For you. to give a great deal o,f milk, and throw ,it down all at length with your foot, may argu^ you tp have a good breast, but a bad ;foot. Never.give those beasts of Babylon occasion to say, That a, man, may be a child of God in tbe morning, and,acjiild of the, devil ,at night,; that we Gpntradict that doctrine by pur con^er^afion, that we be stedfast. »iRi lye's aMfetooNi 33? But why must we be stedfast? Alas, why? Would you have me marshal up all the reasons ? Bid the count the stars, or number the sands on the sea-shore. There is not an attribute in God, not a pfeeept, promise, or threatening in the word, not an or- dinance, not a providence, there is nothing in God, or in the devil, or in sinners, or ourselves, but all would give a contribution of arguments to prove the saints should bfe stedfast. I must but hint at a few things. First, I would argue from Jesus Christ. Believers, you loV6 Christ, and therefore you love the honour of Christ ; now the honour of Christ is highly engaged in our stedfastness. We never cast a deeper blot on the honour of Christ, than when we grow uhstedfast. I need not tell you so, the Jesuits, those meek Papists will tell you so, those that delight in nothing more than in milk of the Virgin Mary and in the blood of saints ; they have enough if you be unsteady. 1. You dishonour Christ in his sufferings. Pray tell me, believer, why did Christ Sweat blood ? why did he die ? why did he undergo What the wrath of de- vils could inflict, but for this end, to make you stand in conquest triumphing ? Thus I remember as Joshua, Josh. xiii. " Come put your feet upon the neck of these kings, &c." So Christ hath died that yoa might live, that you might stand ; and what dishonour to the Eternal Saviour of the world, to a dying SaviouY, to see a flying christian. It was never 'heard of, that soldiers should fly before a conquered enetny, whose legs were cut off, whose arms were broken, Whose swords were taken from Miem. 2. It is a dishonour to the spirit of Christ, the saftle spirit that was With Christ, in all his agonies, this very spirit h'e hath given to believers, that he might bring them through with some victory ; therefore when we stand not, it is ah high dishonour to Christ's spirit. 3. It is a dishotfdurto Christ's truth. Oh ! let but a isaitrt fell, and What dishonour doth ft bring to the 'truth. 1 have but thought of Lottie late experiments of poor -mi- nisters, that I have HSard of, 'carried about in triumph, 238 MR. lye's SERMON* look here is the man, that hath done this, that, and the other thing ; and now look 'here he is — I cannot excuse Noah for his drunkenness, yet methinks it is the part of a Cham to shew his father's nakedness. I remember that one hath told me (it is a great truth,) that religion never suffers greater wounds than by the hands of her professed friends. Oh ! what advantage have the wic- ked Papists taken against us by the falls of English pro- fessors, both in principle and practice. 4. It is a very great dishonour to Christ's all-sufficiency. Tell me, man, is thy Christ able to protect thee against all evil ? and is he able to supply thee with all good ? or is he not ? If he be not, then deny him, and whatsoever thou hast said concerning him ; if he be, then stand close to him : in the mount he will be seen. 2. I would argue from saints ; the infinite advantage, that at long run (I do not say presently) will redound to those that are steady in judgment, in resolution, in faith, in conscience, in practice, so far as all these are conform- able to the word of God, and no further. The greatest advantage appears upon these four grounds, 1. Whatever you think, a steady condition is the safest condition. 3. The fullest condition. 3. The strongest condition. 4. The freest condition. Oh ! that I could beat this into my heart, as well as it is in my head. The safest condition in the midst of dangers ; the fullest condition in the midst of wants ; the strongest condition in the midst of assaults; the freest condition in the midst of straits. I profess in the presence of God, I have felt these things, and knew them to be truth many years ago. 1. It is the safest condition ; never do the saints take hurt, but by declining, moving from their centre. While at their centre the devil cannot touch them ; departing thence, is like the poor bird from her nest, every one hath a fling at them. Remember this, let but a mau MU. LYES SERMON. 239 once leave his scriptural station, and what temptation is he able to stand against? It is just like a man thrown down from the top of a house, no stopping till he come to the bottom, I John v. 18. " He that is begotten of God keepeth himself, and the wicked one toucheth him not." 2. It is the fullest condition. Oh, my brethren ! saints living stedfastly on their foundation, are continually sup- plied by God, as the fountain doth continually issue out itself into the streams. I know it is- best living upon a single God. How many thousands be there yet living in England, that can tell you, they never enjoyed more of God, than when they enjoyed least of the creature. Some have professed to me, their prison was to them as a palace, that were troubled more with these things, than ever you were, and the God of Heaven grant you never may. 3. It is the strongest condition. A man that stands stedfast, is like a man on a rock ; the waters come, they may. dash themselves in pieces, but never shall be able to dash him in pieces : he is fixed on a rock, and therefore stands. A man that stands steady to his scriptural prin- ciples, is like Samson with his locks about him : let all the Philistines come, what cares he ? he is able to con- quer them all. 4. It is the freest condition. A man that deserts his principles, is a slave to every condition, afraid of every humour, of every aspen leaf in the world, thinks all those are informers that converse with him, is afraid of some promoter or other; but he that stands fast, where the spirit of God is, there is iiberty and freedom. Such a man in chains as Paul at Rome, is in a far freer condition than others, not in that restraint. Well then, it is rational that you stand ; but it may be your lusts and interests can hardly swallow these things. If you stand you shall not fall ; nay, if you do not stand, be sure you shall fall at last. The next thing I would do, is to apply this truth. Is it the most important duty of all sincere pro- fessors in the most shaking seasons, to stand stedfast in the Lord ? Then 240 MR. LYE'S SERMON. First, by way of lamentation. 1. Over our own souls. 2. Over hundreds of congre- gations. Lordi we do say hundreds, nay thousands of congrega- tions, that are this day, though they do not accompany us in person, yet mingling tears with us, and especially as I hear in the west of England. 1. Over our hearts. We must stand ; that is our duty. Oh how should it cause us to lie low ! by reason of the instability of our hearts, and their declining from the true foundation everyday. Alas, beloved, this is that God complains of. They are a generation whose spirit is not stedfast with God ; and therefore we have very much reason to complain of it Oh what an unsettled people have we been ! To-day we have been apt to cry Hosanna; Hosanna, to the Son of David ; to-morrow our note is changed, Crucify him, crucify him, give us Barnabas. To-day the Lord is God, to-morrow Baal : any thing is God, provided we may keep our estates. Oh, Lord ! what wilt thou do with such a people as this? Certainly it is a lamentation, and oaight to be a lamentation. Believe it, be- loved, I can now count seven years, if not something more, whereiu I have most clearly expected the days I now see. No way but the severest ways to be taken with such a false peopleas we have been. Judge in your own thoughts, whether we have been true to God or man, to saints or sinnefls, to the church of God at home or abroad ; whether or no this be not matter of lamentation ? 2. With respect to our congregations. (It is not against the law yet to call them «ur congregations.) This I con- fess, I can rather weep than speak to, I cannot speak, my heart is too big for my head here. Lord, is it the duty of people, of saints to stand, to he stedfast ? How then should we mourn over their poor souls, that because their pillars arte taken away, must needs for ought we know fall, unless thou dost support them. What, Lord, dost thou complain of a flock of sheep that ai« scattered ? There is no wonder in it, their Shephejd is gone. Ho yon MR. LYE'S SERMOtf. 3 you must be praying Christians. I confess when most.of my strings are bro- ken, there ia yet one holds; there is a spirit of prayer (remember. Atheist) among the saints of God. I can pray yet : and I had rather stand against the canons of the wicked, than against the prayers of the righteous. Oh ! pray that you enter not into temptation; or, if we enter into temptation, Lord, let not the temptation enter into us '. Pray, if possible, let this cup pass from me, but if not, let it not poison me, but let me be bettered by it, and in due time deliver me from it. I believe, it would be a great temptation to you, if it should be said to you* you shall trade with no man any more, &c. You have enjoyed these and these comforts ; bid them adieu for ever, you shall have no more to do with them ; this would "be a temptation. Temptations and trials are great, and certainly where they are so, prayer should be Strong. There is no relief to be expected on earth : all our relief is to be :expected from God, and that is to be obtained by prayer. Pray that God would be pleased above all things in the world to make you sincere. Would you be Stedfast in your profession, you must be sincere in your practice. To him that hath shall be given, that MR.XYE'S SERMON. 251 is a comfort ; , to him that hath but truth of grace, to him shall be given growth of grace. Would you be steady Christians, then make it your great work to attend the ordinances, that God hath prescribed to make you steady Christians. You were told of this many years ago, concerning attending the ordinances of God. Quest. Pray what are those? Answ. 1. There are secret ordinances : it may be thou canst not be so much in the pulpit as thou wouldst. Oh ! be more in thy closet. It may be thou shalt not have so many opportunities to hear so many lectures : be more conscientious in thy meditations in secret. It may be thou shalt not have that freedom with God in public t be more earnest with God in private. 2. Mind your families more than ever. You have your children and servants call aloud upon you. How many grave faces do I see at this time, that can tell me, Sir, I remember some twenty or thirty years ago, you could not pass the streets, but here was one family repeating the word of God, another singing the praises of God, another praying to God, another conferring concerning the things of God. At that time we had not so much foolish absurd excursion into streets and fields as now. Oh ! for the Lord's sake. begin to take them up now. Let the Amorite, Perizzitei and-Jebusite do what they will ; but oh ! for you and your children*; and your servants, do you serve the Lord. Up agaurwith those godly exercises. When we cannot -bear a sermon,, then read a sermon. If we cannot hear a sermon well preached, our godly parents would engage.ua to read a sermon well penned. If nothing new, let tb« word repeated and meditated call to mind what you have heard. ,Oh ! reduce yourselves to your Chris- tian frame. Let the debauched Atheists know, that they have something: among you to be feared j that is your prayer. Let them know, that though you have not those opportunities, yousbwe had, yet you wiLkiniprove those yq»M have. A»d yum* raastejsof ^his parishjfoK<5od'.s,sake> keep in y©ur «giya»ts,oa this day more than, even) You 252 MK. LYE'S SERMON. are to be accountable for their souls ; and they will give you a thousand thanks when they come to age, especially at the day of judgment. Oh ! then blessed be God I had such a master. Blessed be God I had such a mistress. Blessed be God I had such parents '. Question. But then for public ordinances, what would you have us do ? Answer. 1. Wherever Christ doth find a tongue to speak, I am bound to find an ear to hear, and a heart to believe. I would not be mistaken. I bless the Lord I am not turned out of my ministry for being a schisma- tic ; I know schism is a sin, nor know I any of my bre- thren that are so. Do not mistake us, therefore ; do not go and tell the Jesuits we are schismatics, for we are none : but this I would advise, (I speak as though I were dy- ing) do whatsoever lies in your power, to hear such whom you think to be godly. Beg of God, be earnest with him that he would give pastors after his own heart, and whom God hath sent: not such as may daub with untempered mortar, and not such as may prophecy lies in the name of the Lord; not such as may be clouds without water, but such as may be guides of the blind, burning and shining lights, faithful stewards. What shall you do? What did you twenty or thirty years ago? What did the good old Puritans do ? They were not schis- matics. But as much as lies in you possible, hear them whom in your conscience God doth hear. Oh ! then ex- pect the word of God should come to your hearts, when you have ground to believe it comes from your pastor's heart. I must confess, I intend to do the same, when put into the same condition with you. I acknowledge I am bound in conscience to hear the word of God, but I must take care whom I hear, hear those by whom God speaks. I hope God will grant several such. Take but this advice more, and I have no more to say. Whatever abuse you find either in pastor, in people, or wherever you find it, do not go as your old use hath been, to rail, calumniate, backbite, and speak behind their MR. mede's sermon. 253P backs. This is wicked and ungodly. But do every one according as God prescribes us that are members of any visible church. What is that? If I know any thing against my brother, do not go and make a sputter and a noise, and backbite ; but take the rule of Christ : " If thy brother trespass against thee, go and tell him of his fault between him and thee alone. If he shall hear thee, thou hast gained thy brother; but if he will not hear thee, then take with thee one or two more ; and if he neg- lect to hear them, tell it to the church ;" and leave the blood at their door. Thou hast freed thine own soul. I hope by God's grace I shall do so. Thus I have now spoken something from this scripture. I cannot speak what I desire ; for besides the exhausting of my spirits, there is something to be done after, viz. a funeral ser- mon. I shall say no more, but only this : the God of heaven be pleased to make you mind these plain things. I can truly say this, I have not spoken one word that I remember, which I would not have said to you if I had been a dying, and being to go to God as soon as gone out of the pulpit, and the God of peace be with you. Ouly mind that one thing, " when God doth not find a tongue to speak, do not you find an ear to hear, and a heart to believe." MR. MEDE'S FAREWELL SERMON. 1 Cor. i. 3. Graee be unto you, and peace from God the Father, and from our I^ord Jesus Christ. "V"OU will wonder, possibly, that I should pitch on the apostle's salutation for my valediction, and make that the conclusion of my preaching, which he made the beginning of his writing, and therefore I have made a 2.54 MR. medb's sermon. double plea for it.' I find that this was a form; of blessing peculiar to this apostle, both in the- beginning and end of. this epistle; for as. there is; scarcely one epistle but be- gins with it, so many end with it likewise: as in Eph. vi. 24. ** The grace of our Lord Jesus Christ be with your spirits" So in 2 Thest iji. 18. " The grace of our Lord' Jesus* Christ be with you all." So that I find the apostle to use it frequently at the beginning and end of his writ- ing. I. thought as I made it the matter of my prayer fori you in the beginning, so I might make it my farewell to you in the ending, and therefore " grace be unto you, and peace from God our Father, and from our Lord Jesus Christ." Besides this, as Jacob said, to his Benjamin concerning his venison, when his father asked him, how he found it so quickly? He answered,' because the Lord thy God brought it to me : the same I may say of this scripture, for considering of what subject I should speak in my last labours here among you, the scripture came to my thoughts, and opening thebook came immediately to my*"*' sight; and therefore I may say God brought it to me ; which I no sooner looked upon, but methinksl saw the apostle on mount Gerizzim, and his mouth filled with blessings; for what greater blessings can a man wish, than that which comprehends all blessings, and that is grace andpeace. Being therefore now to part, I thought to go to the top of the mount, and leave with you grace and peace from God our Father, and from our Lord/ Jesus Christ. In which words there are two generals. 1. A double blessing desired* ■ 2.t A double spring dis- covered. 1. A double blessing desired; and that is* grace and peace. Grace is of all blessings the- richest; peace is of all comforts the sweetest : both these the apostle begs for the Corinthians; and so do I for you. Beloved^ "grace be unto you, and peace! from God" our Father, and from our Lord Jesus Christ." 2. Here is a double fountain discovered ; and that is Mja. mede's sermon. 255 the Father and, Jhe Son, God and ChrisJ. The Father is called the God of Grace: the Son is caUed:the Prince of Peace. Not .that grace is from thpFather without peace, n,qr peace fr9.n1 the. Son without grace ; l>ut both grace and peace are from God Ijhe Father,, through the Lord Jesus Christ. , . , . The order of the words is worth nothing, " Grace be to you, and peace," First grace, then peace; for theret can be no peace without grace, nor grace, but there will be peace. But there can be no true peace but from God; not from God, but as he is a Father ;• not from God as a Father, but as our Father; and he cannot be said to be our Father, but through our Lord JesusChrist : and, therefore, he said, " Grace be unto you, and peace from God our Father, through our Lord Jesus Christ." Both are manifested as a golden chain linked together: not grace without peace, nor peace without grace; but both; enjoined together, to fill the believers' souls with grace and peace. Now from the order of the words, we might j raise several observations. ' 1. That peace is: the fr.uit of grace. : 2. That grace and peace are both from God, 3. That love which is the spring of grace and peace, i$; from, God as a Father* 4. That we share not in his love, but only as he is our Father, All is from propriety. First, our Father, then grace and peace from God our Fa- ther. . 5. ThatQod is our Father only, through Christ, But before we draw any thing from the texjt by way of observation, we will speak to the terms by way of espli- . cation. " Grace be unto you." What is here meant by, grace ? This is a sweet, word, it perfumes the breath, ip cherishes the conscience, it warm^ the heart, it ravishes the soul. As the spouse, was. ravished w,ij;h rays of Christla glory* sq Christ revives the spylwith one of his, gracious rays discovered to the heart. Grace is tto&life. of th.&spul; thottart (tead'tUJgrace^qiilekeflSi thee-; thou 256 mr, mede's sermon* art lost till grace find thee ; undone till grace saves thee* Grace is the manna of angels, the spiritual bread which those that are wholly in being are nourished with, and subsist by* Angels Jive on grace, and stand by grace. Man that shares in the grace of God, is made fellow commoner with angels: eats angel's food, and shares in angel's blessings. Grace is the substance of the Scrip- ture, the end of the law, the fulness of the gospel. Gre- gory calls it the heart and soul of God. I am sure grace, is the heart and soul of the word : it is a little word, but it comprehends all good. Here is more than Homer's Iliad in a nut-shell ; it is the epitome of all the good in heaven and earth. Name any word that signifies good in the soul here, or hereafter, but it is found in the index, ; in this little word grace. Grace comprehends God's love to us, and our love to God ; and as God's love to us is the sum of all mercy, so our love to God is the sum of all duty. Grace is the new birth of the soul, whereby it takes up another nature, a new nature, a spiritual God- like nature. As Christ, was born, and thereby took on him the nature of man, and was made flesh, so man is born by grace, and thereby takes upon him the nature of God, and is made spirit : and here you have at once, the great mystery of grace in the lowest debasement of a Saviour, and the highest advancement of a sinner; for the Lord Christ could not be more debased, than to be born. It was nothing to so great an abasement for Christ to die, as for him to be born, for being once made man. It is no wonder for to die ; but berng the great God, it is a won- der that ever he should be made man. Lo, here is the debasement of Christ; yet if he had been born to a crown, to honour, it had been something, but he was born to shame, to sorrow, and death. But man by grace is born to a crown, to a kingdom ; he hath a title to all the glory and blessedness of heaven, from the first moment of his new birth. So it is in the text, " Grace be unto you and peace." Peace, in Scripture, is a very comprehensive term ; it mr. mede's sermon. 237 carries in it, all happiness. It was the common greeting of the Jews, " Peace be unto you." Thus David by his proxy, salutes Nabal, ^ peace be to thee, and thy house." And the apostle here alludes to this form of salutation, that he might mix New Testament mercy, to Old Testament manners; he first styles grace, before peace, as Jacob did with his venison, he made it a savory meat, such as Isaac loved. Peace is the glory of heaven, in the bosom of God, and brought into the world in the arms of angels. The first peace you read of in the gospel, was peace by the administration of angels, Luke ii. 3, 4. "And suddenly there was with the angels a multitude of the heavenly host, praising God, and saying, glory to God in the highest, and on earth peace, good will towards men." And when our Lord Christ first sent out his disciples, this was the doctrine that he bid them preach, Mat. x. 12, 13. " When you come into a house, salute it, and if it be worthy, let grace and peace come upon it." Mark here by the way, our Lord Jesus Christ is no enemy to good manners, he would not have christians to be clowns; which is the use of some among us, who would hav« their religion quarrel with good manners; no, but " In whatsoever city or town you enter, salute it, and let grace, peace come upon it .- that is, wish peace to them, saying, "the peace of God be upon this place, upon the head and hearts of all in it." So that peace is both a gospel-salutation when ministers and people meet, and it k a gospel-valediction, when the ministers and the people part. So did the apostle, and so do I now, grace be with you, and peace. I observe in Mat. x. 13, 14. our Lord bids his disciples when they enter into a house, " If the house be worthy, to let their peace come upon it, but if they be not wor- thy, let grace, peace return unto you." Instead of leav- ing peace with them, to shake off the dust of their feet against them : that is, to show that God will shake them off as dust, and tread them under feet as fuel. My bre- thren, your diligent attendance on the word at this place s 2o8 MR. MEDE'S SERMON. bath comfortably prevented that part of my charge, to shake off the dust of my feet; for, how beautiful have the feet of a poor worm been unto you, being shod with the preparation of the gospel of Christ? And therefore seeing. our Lord Jesus Christ said, If they be worthy of their' peace, abide with them ; on this account, I wish to you, grace and peace from God our Father, and from our Lord Jesus Christ. But what is that peace ? It is the beauty of union, the harmony of the creation, the plea- sure of life, the feast of a good conscience; it is that -which makes life sweet, and death easy. Peace sweetens all our possessions, and all our afflictions. Without this the fulness of the world i3 a burden. With this, poverty and emptiness is a pleasant compHnion. Without this, our bread, is- gravelled with sourness, and our water mingled with bitterness. With this, green herbs become a feast, and our water is turned into wine. Peace is the most beautiful creature in the world, and therefore it is belov- ed of all, courted of all. Many seek her, but few there be that enjoy her ; they do not go the right way to find her ; for, " in the ways of righteousness is peace." Peace is the seminary of all blessings temporal, as grace is of all bless- ings spiritual. In grace you have implied all holiness, in peace all happiness; in grace alt inward, in peace all out- ward blessings. Grace and peace ane.the Alpha and Omega of all blessings.as Godisof all beings. Noblessingcomes be- fore grace, and no blessing lasts longer. Then see in this phrase of speech, theapostle wishes upon them, as I do up- on you all, the blessings both of time and eternity^ and yet he wished not more to them, than God promised to give them, 1 Tim. iv. 8; " For godliness hath the promise of this life, and that which is to come ; grace be unto youj and peace," &c. Not one without the other. Though a man. may have peace without grace, as in a time of desertion or temptation ; and a man may have peace withoutgrace as in a secure and unregenerate condition. Grace without peace is often found in a troubled conscience, and peace without grace is often found in a seared conscience. As grace with- out peace is very uncomfortable, so peace without grace- MR. mede's sermon. 2.59 s very unprofitable ; like Rachel, beautiful, but barren : therefore the apostle desires ye should have both grace and peace. We say the sun and salt are the most useful creatures in the world ; the one for shining, the other for seasoning. (My brethren) grace and peace are the chris- tian's sun and salt. Grace is the light of their souls, and peace is the savour of their comforts. Grace shines through all their faculties, and peace seasons all their mer- cies. The blessings of God are become as twins, as Christ said of the spouse, Cant. iv. 2. " She is like a flock of sheep that are even shorn,' which come up from the wash- ing, whereof every one bears twins, and none is barren among them." Grace and peace here are knit together by the spirit of God in a sacred knot not to be untied. As Castor and Pollux, when seen together, portend hap- piness to the mariner: so when grace and peace are found in a soul together, they portend the highest secu- rity and blessing to the believer. They are said in scrip- ture to be bound together. Where God gives the one, he never denies the other. If he gives you the upper spring of grace, he will give you the nether spring of peace, for they go both together. If he gives you the dew of hea- ven, you need not question the fatness of the earth. If his right hand be full of mercy, his left hand shall not be empty. Therefore grace and peace be with you from God the Father, and from our Lord Jesus Christ. Grace hath a double sense, either for the grace of God to us, that justifies us, or the grace of God in us that sanc- tifies iisi Now there is a different flowing from each of these, but still it is grace and peace. First, Justifying grace, Irath a peace attending that. Rom. v. 1. " Being justified by faith, we have peace with God." So far as we have confidence in justifying grace, there remains no conscience of condemning sin. As there can be no bitterer war than between conscience and the ear, so there can be no sweeter peace, than when mercy and peace meet together,; and when conscience and peace kiss each other. The former is the taste of heaven, 200 MR. mede's sermon. the latter is the perambulation of heaven; both whicb the believer shares in upon bis justification by faith. If Christ bad peace, who was made our sin, needs must the> believer have peace* who is made the righteousness of God in him. Secondly, Sanctifying grace hath a peace attending it, and this peace differs from the former, as the root from the fruit. The peace of justification is a radical peace, the root of peace ; but the peace of sanctification is the bud, the blossom of the tree : the former flows from the blood of Christ sprinkled on the conscience, the latter from the conformity that is between the word and the will, between the commands and the conscience. "As many as walk according to this rule, grace be unto them and peace," Gal. vi, 16. So that peace is the fruit of sanctifying grace. Now as the blood of the paschal-lamb, (which was a token of peace) was not to be struck on the posts of the Egyptians, but upon the posts of the Israel- ites; so neither is the blood of sprinkling, which brings perfect peace, to be struck on the posts of the carnal sin- ner, but on the posts of the true believer, an Israelite in- deed, in whom there is no guile; no grace, no peace, that is God's law. How can a sinner have peace in a state x>f sin, when God and conscience, whera word and conscience, whew law and conscience, and all the attri- butes of God are against a sinner ? No peace, saith my God to the wicked. Pray mark that chapter, it begins with-the peace, and ends in no peace. In ver. % it is said, He shall enter into peace, tfeat is, the righteous ; in the last verse, There is no peace to the wicked. It is the state of grace that is the only state of peace. And thus I pass from the double grace desired, grace arid peace ; to the double fountain discovered, God our Father, and our Lord Jesus Christ. But here is a question to be answered, if grace and peace be from God the Father, then how is it said to be from Christ ? and if from Christ, bow then from God the Father ?• MR. mede's sermon. 261 A'nsw. It is a known rule, that the transial external works of God are attributed to all the three persons in the Trinity; the same works that are attributed to the Father, are also attributed to the Son ; and the same works are attributed to the Son, the same also to the Father : so grace and peace are here ascribed both to God the Father, and our Lord Jesus Christ ; that is, they are both from mercy, and from merit. From mercy on God's part to us, from merit on Christ's part f^r us„ They are from God the Father, because he wills them to us, from God the Son, because he works them in us. They are from God to Christ, from Christ to us. They are from God the Father originally, and from Christ derivatively, and to us actually. God the Father is the fountain of all grace and peace. Christ as mediator is the conduit of all grace and peace. Man in union to Christ is the cistern into which these streams of grace and peace run. God wills graceand peace to us, and Christ works them in us. God gives grace and peace to be applied to the creature, this is from the love of the Father, but the application of this peace to the soul, is from the merit of Christ the Redeemer. Thus you see there is a double spring of this double blessing. Time will not serve me further: the only observation, is, That all the grace and peace which believers share in, is derived from God the Father through our Lord Jesus Christ. These three things opened will clear this ; 1. That grace and peace are the believer's privilege. 2. That the fountain of this grace and peace is from God the Father. 3. That it is not given out from God the Father but through Christ. First, That grace and peace are the saint's privilege : if grace is, then peace is. But grace is the privilege of every believer, and what whether you look upon it as taken from the love and favour of God to us ; this is the believer's privilege. God can as well forget Christ at his right hand, as cease his love and favour to the soul of a believer. The believer's title to all their blessings arises out of his never failing love of God ; or if you ask 262 MR. hede's sermon. grace for the fruit of God's love to the soul, still it falls to the believer's privilege, vocation, justification, adop- tion, pardon of sin, purging from sin, strength against sin, holiness, faith, love, obedience, perseverance; all these are the privileges of every believer ; nay, a man cannot be a believer without any one of them, they are as essential to the being of a christian as reason to the being of a man. Secondly, As grace sp peace is the believer's privilege. There is peace external, peace supernal, peace internal, and peace eternal. There is peace external, that is peace with men : there is peace supernal, that is peace with God: there is. peace internal, that is peace with consci- ence : all these three are to be had here upon earth ; and then there is peace eternal, and that is only to be had in heaven. The apostle heredoth not exclude the former, but chiefly intends thelatter. Peace with man is a good thing to be desired; but peace with God and conscience is much more to be desired.. Peace with God is the spring of all things both within and without, both below and above, both in time and eternity : so saith Job, "If he gives peace, who then can make trouble ?" Now this peace is the saints' privilege. It is a legacy left to every believer, by the last will and testament of a dying Redeemer. Will you see a copy of his will, then look in Job xiv. 27. " Peace I leave with you, my peace I give unto you, not as the world giveth, give I unto you." There is.it seems, a peace in the world's power to give, and there is a peace of Christ's bestowing. Now Christ would have us here not to mis- take the world's peace for his, for the difference is very great; for, first, the world's peace is a false peace, it is counterfeit coin, it hath not the current stamp of hea- ven on it ; but the peace that Christ gives to. a believer, is true peace, and perfect peace : " Thou wilt keep him in perfect peace whose mind is stayed on thee." Secondly/The world's peace is an outward peace, it is but skin deep, it wets the mouth, cannot wash the heart., Prov. xiv. 13. " In laughter the heart is sorrowful, and MR. MEDfi's SERMON. 963 the end of that mirth is heaviness." The world r s peace is" but the shell of peace; their conscience lowers, whe« their countenance laughs : but the peace that Christ gives, is an inward anri spiritual peace, Psal. iv. 7. *' Thou hast put gladness in my heart, more than in the time that their corn and their wine increased. Thou hast put gladness in my heart." Peace is that gladness, or peace smooths the brow, but this fills the breast, as the sinner hath trouble within, in the midst of all his peace with- out. " In the world you shall have a trouble, but in me you shall have peace" Thirdly, The world's peace has only a nearer spring arising out of the creature, out of worldly comforts-, there- fore it must needs be unclean; for an unclean fountain cannot bring forth clean water. But the peace of chris- tians has an upper spring ; it flows from the manifestation of the love of God in Christ : it is from the sprinkling of Christ's blood on the conscience, it flows upon the work- ings of Christ's spirit upon the soul, which is first a coun- sellor, then a comforter. Oh how pure must this peace be in a believer's soul, that flows from so pure a spring. Fourthly, The world's peace is a peace given to sinners, it is a peace in sin, and it is a peace with sin, as the pro- phet Isaiah tells us, " It is a covenant with hell, and an agreement with death" (God delivers us from that peace.) Again, Christ's peace is given to none but believers; it is their privilege only, a stranger doth not intermeddle with hits joy, Prov. xiv. 10. " The heart knoweth hiso.vn bitterness, but a stranger doth not intermeddle with his joy-" Fifthly, The world's peace is a fading, dying, transi- tory thing, it withers in the sand. " The triumphing of the wicked is short, and the joy of the hypocrite is but for a moment," Job xx. 5. Solomon doth elegantly liken it, to crackling of thorns under a pot, which is but a blaze and is gone, Eccl. vii. 6. so is the sinner's peace, it is for a spurt and is soon gone; but the peace that Christ gives to believers, is a durable and abiding peace.* 264 MR. MEDE'S SE8MO.T. Your joy no man shall take from you ; it appears in life, in death, and after death. First it is our peace in life, grace brings forth present peace. It is said of the primi- tive Christians, "They walked in the fear of the Lord, and in the comforts of the Holy Ghost," Acts ix. 41. It is a remarkable expression, Psal. xix. 11. " In keeping thy commands there is great reward." He does not say for keeping them, which respects the end of the work, but in keeping them, which looks at the work itself. My brethren, every duty done in sincerity, reflects a peace in conscience, as every flower carries its own sweetness. It is possible, I grants a believer may not al- ways find and feel this peace ; few do, some seldom find it, few find it always : the remains of corruption bringing forth to interrupt, or temptations to hinder, and God's desertion may darken and hide it, and a believer may seem to be totally lost. Yet in this condition, which is the worst a child of God can be in, he hath a double peace : first, a peace in the promises, in this very condi- tion, and what you have in bonds and bills you account as good as money in your pockets; secondly, he hath it in the seed, " Light is sown for the righteous, and glad- ness for the upright in heart," Psal. xcvii. 11. Grace is the seed of peace, which Christ bath sown in the furrows of the soul, and therefore peace shall spring out of the furrows of the soul. Indeed this seed springs up sooner in some than in others, yet every saint shall have a reap- ing time sooner or later, Psal. cxxvi. 6. " He thatgoeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him. "If he stays long for the fruit, he shall have a greater crop at last; if he reaps not now, he shall be sure to reap hereafter/' Psal. xxxvii. " Mark the perfect man, and behold the upright, for the end of that man is peace." Secondly, by this peace which is the peace of a. child of God, it is a peace at death* Grace will minister to us then, and that ministration shall be peace. The sinner's peace leaves him when he comes to the grave : though in MR. MEDE'S SEKMQN.- 265 life it fills him, yet in death it leaves him. A believer* hath a two-fold spring of peace, the first is from above him, the other from within him. That spring that runs with peace above him, is from the blood of Christ sprinkled on his conscience : the other that is from within him, is from the sincerity of his heart in the ways 1 of obedience. My brethren, when we lie on our death-beds, and can re- flect on our sincerity in all God's ways, this will be peace at last. So it was in Hezekiah, Isai. xxxviii. 3. " Re- member now, O Lord, I beseech thee, how I have walk- ed before thee in truth, arid with a perfect heart, and have done that which was good in thy sight/' There is nothing makes a death-bed so hard and so uneasy, as a life spent in the service of sin and lust; and nothing makes a death-bed so pleasant as a life spent in the ser- vice of Christ. Grace will bring forth peace, if not in this life : yet, thirdly, it will be sure after death. If time brings not this fruit to ripeness, yet eternity shall. Grace in time, will be glory in eternity. Holiness now will be happiness then. Whatever it is a man sows in this world, that he reaps in the next world. " Be not deceived, God is not mocked, for whatsoever a man soweth, that shall he also reap. He that soweth to the flesh shall of the flesh reap corruption ; but he that soweth to the spirit, shall of the spirit reap life everlasting." Gal. vi. 7, 8. When sin shall end in sorrow and misery, grace shall end in peace, in joy, in glory. " Well done, thou good and faithful servant, enter into the joy of thy master." Mat. xxv. 21. Whoever shares in the grace of Christ in this world, shall be sure to share with the joy of Christ in the next world, and that joy is joy unspeakable, and full of glory. I will wind up all in a thre6-fold*app(ica- tion, by way of exhortation, to three sorts of persons. 1. To such as have this grace and peace. 2. To such as have this grace and no peace. 3. To such as have neither grace nor peace. First, To such as have both grace and peace. I will speak to them in two or three things. 'First, Admire thankfully 266 MR. mede's sermon. the Father and the Son, the Father's grace, and the Son's love, for both had a hand in this ; therefore- bless both the Father for willing it to us, and the Son for working it in us. Grace and peaceare the fruits of God's eternal election, for this blessing the Father gives, but the application of it to us is the fruits of Christ's redemp- tion and intercession. How can you think of hell and damnation, and see yourself freed from it? And how can you think of the dreadful fury and vengeance of God, yourself not under it? How can you look on your state changed, your heart renewed, grace ratified and reconciled, and your conscience quieted ? How can you think of these things, but must admire the love of the Father in giving this to you, and the love of the Son in purchasing this for you ? All grace and mercy that is given to us, is by Christ purchased for us. Grace and peace are fruits of the redeeming blood of Christ pur- chased. Secondly, Do not envy the conditions and possessions of the men of the world. They have riches and honours, profits, and pleasures, but they neither have grace nor peace, therefore do not envy their happiness. There is a story of a Roman that was condemned by a court-mar- tial to die for breaking his rank to steal a bunch of grapes ; and as he was going to his execution, his fellow soldiers laughed at, him, and others envied at. him that he should have grapes and they none : " Now (saith he) do not envy me for my bunch of grapes, for you would be loth to have them at the rate 1 must pay for them." My brethren, you that are the children of grace and peace, do not envy at men of the world, at their riches and their comforts, their pleasures ; for I am sure you would be loth to have them at the price they pay for them ; for the end of these things is death. Thirdly, Do not complain of the worst condition that the providence of God shall cast you into : in this it may be you shall suffer hard things; but remember, so long as tby soul is secure, never complain of bard things. My Ma. mede's sermon. 267 brethren, as God your Father brought you into a state of grace and peace, and thereby secured his love to your souls in Christ, can you complain of hard things? So let the joy of the Lord be your strength, " Rejoice in the Lord always, and again I say, rejoice," Phil. jv. 4. The second use is, to such as have neither grace nor peace. May not I say, I speak to many such ? I would I might not. A re there not many that are without grace, and therefore must needs be without peace? They may have the world's peace, but they have none of this peace. Let me beg of you to get out of this graceless state. Oh that you would believe the words of a dying man, for so lam to you, and such words use to be remembered. , Oh remember this as a testimony I leave with you, that love of sin, and lack of grace, will ruin and destroy every soul at last. But you will say, how shall I get a share in this grace and peace ? I answer, first, break off all your false peace. We can never have true peace with God, when we content our- selves with false peace. You will never seek that peace which Christ hath purchased for you, while you content yourselves with that false peace which the old man hath wrought in you. Oh therefore break off all false peace,; which is not the fruit of grace. Secondly, Labour to see and be convinced of the mi- serable, and of the naked condition your 90uls be in, for want of the righteousness of Christ for a covering. With- out this, soul, thou art miserable, wretched, poor and naked. Be convinced also what a miserable thing it is to have God our enemy. God is the sinner's etiemy. " It is a fearful thing to fall into the hands of the living God." Oh be convinced of thy nakedness without Christ's righteousness, and thy emptiness without his fulness. Thirdly, Labour to go out of yourselves to Christ for grace and peace. Surely in the Lord, shaU one say, I have righteousness and strength ; aye, there it is to be found. Labour for a thirsty frame of soul, for the pro- mises run far to such, " That he will fill the hungry with. 268 MR. MEDe's SERMON. good things." Go to Christ, soul, beg, pray, never leave God till he hath given "thee an interest in Christ, "for none can come to me, except the Father draw him." There 13 no pardon for the least sin out of Christ, but there is pardon for the greatest sin in Christ. One sin can damn the soul out of Christ, but no sin can hurt the soul in Christ. Oh go to Christ, soul ; never give rest to thy eyes, nor slumber to thy lids, till thou hast made peace with God in the blood of Christ. One sting of the fiery serpent was mortal, without looking upon the bra- zen serpent : so one sin will damn a soul out of Christ, but no sin can damn a soul in Christ. Fourthly, To such as have grace, but no sense of peace, this is the counsel I would leave with all such. " Be much in the exercise of grace: frame much, believe much, use grace much, for the exercise and improving of grace will produce peace." There are ten duties which are to be the sphere of grace in activity, and in perform- ing of them we shall have peace. First, Make religion your business, the main design of your lives. Be Christians to purpose, be not only Christians by the by, but " let your conversation be as becometh the gospel of Christ," Phil. i. 27. Secondly, Put forth renewed acts of faith on Christ every day, and remember it is as much your duty to be- lieve in Christ to-day, as if you had never believed be- fore. O live by faith every day, and this will bring peace to you. Thirdly, Maintain a constant communion with God daily. This communion with God is man's chief good. The happiness of a child is in communion with his Father, and the happiness of a wife is in communion with her hus- band, and this is the happiness of a believer's soul, com- munion with God the Father, through Christ our head and husband. The seed of peace, it is true, is sown in the soul in union, but then it takes root downward, and brings forth fruit upward. Spiritual peace will never be*obtained if communion witji God be not main- MR. MEDli's SERMON. 269 tained : that gives comfort in the midst of all sorrows, and satisfies all doubts, and recompences all wants. Lo, this is the fruit of communion with God. Fourthly, Be good at all times, but of all best in bad times. Many Christians lose their peace by remitting of their grace, and let loose the reins of religion, to avoid the censures of a crooked generation. A Christian's zeal should be like winter fire, that burns the hottest when the air is coolest; or, like the lily, that looketh beauti- ful though among thorns; so should a child of God though among sinners. Fifthly, " In all conditions choose suffering rather than sinning." If ever you would have peace, choose suffer - ing rather than sinning. He that values peace with God, or peace with conscience, he must make this lira choice. Daniel rather chose to be cast to lions than to lose the peace of his conscience. The three children chose rather to burn in the furnace than bow to the image. One Said, " He would rather go to hell free from sin, than to live in heaven with guilt on his conscience." My brethren, let me a little enlarge, because sufferings may overtake us; for persecution is the genius of the gospel, therefore let me leave four short rules with you concerning suf- ferings. See that your cause be good, your call be clear, your spirit meek, and your end right. Sufferings catfnot bring our peace without either of them, but with, them all our sufferings shall be peace. First, Let your cause be good. It is not the blood, but the cause that makes a martyr. It is not for every cause a Christian should engage to suffer. Every catKse will no more bear suffering than every tittle stream will bear a ship: nor will Christ let go sweetness to every suffering. 1 Pet. iv. 15. " Let none of you suffer as a mur* derer, or as a thief, or as an evil-doer, or as a busy-body in other men's matters." To suffer tthus, , is neither Christian-like nor comfortable. Some suffeo rather as malefactors than as Christ's martyrs. 270 MR. mede's sermon. Secondly, Let your call be clear. It is not amiss to have a good cause without a call. Some may suffer for the cause of God, and yetsin in suffering for want of a call. Christ tails not all to suffer r to some it is given, to others it is not. If thy call be clear, thy peace will be sweet, though thy sufferings be never so great. But you will say, how shall I know when I am ealled to suffer ? ' Answ. 1. When truth suffers by our silence then are we called to suffer. 2. When our lives will be the denial of Christ, then are we called to deny our lives for Christ. 3. When sin and suffering surrounds us that we can- not get out, but we must either run through sin or suf- fering; then I may safely conclude, that Christ calleth me to suffer, and in this cause we may expect the .peace and sweetness of his presence. Thirdly, The third direction for suffering is this — our spirit must be meek : so was Christ, he went as a lamb to the slaughter. It is possible a man may be right in his cause, and yet srnful in his carriage; and if so, no wonder if Christ be not sweet to us. To be fierce and raging, and reviling in suffering, it is not becoming humanity, and therefore much less like Christianity. A Christian should be like Christ, Acts v. 41. " And they departed from the pre- sence of the council, rejoicing that they were counted worthy to suffer shame for his name." It becomes those that are found in the spirit, to give blessing for cursing. The more of Christ's spirit is in our sufferings, the more comfort and joy we shall receive from our sufferings. Fourthly, See that your end in suffering be right. If it be self, or singularity, or schism, then Christ cannot be sweet to thee. Some have died" that their ends may live. Socrates died in the defence of the truth, and to prove that there is but one God ; bat whether he died for honour; applause, or for God's sake, I think it is not hard to de- termine. But let thy cause be good, thy call clear, thy Mtt. mede's sehmon. 271 spirit meek, and thy end right, and then you shall have peace in all your sufferings : that is the fifth thing. Choose sufferings rather than sinning. Sixthly, If you would have peace, be much in studying the scriptures. For as God is the God of Peace, and Christ the Prince of Peace, so the gospel is the gospel of peace, which God hath given to thee to lead thee in the ways of peace. " Great peace have they that love thy laws." Seventhly, Take heed of apostacy, either in doctrine or principles. Though a believer is freed from apostacy in the state of grace, yet he is not freed from apostacy in the degrees of grace. He may fall sinfully, though he can- not fall finally. Dernas fell by one, St. Peter by the other. Pray with David. Psal. xvii. ». " Hold up my goings in thy paths, that," &c. Eighthly, Make the word of God your rule in all things.' Be sure you have a scripture warrant for all your prac- tices; but. especially keep. close to.scrjpture in matters of God's worship. There are endless discourses about the mode of God's worship. I have no disputing time. It is good in diffi- cult cases, always to take the surest side. For instance, if/ 1 follow the traditions of man for the worship of God, I may ; but if I keep close to the directions of God in the scripture, I am sure I cannot sin ; for this is the sure word of prophecy, to which you do well to take heed> therefore, in such a doubtful case, God's will is, that we takethesurest side. Go to the law and to the testimony : labour to be fruitful and grounded Christians. Ninthly, Keep up the power of godliness; do not let religion down into a lifeless formality. " The righteous shall flourish like a palm-tree: he shall grow like a cedar in Lebanon. Those that be planted in the house of the Lord, shall flourish in the courts of our God.", Psal. xcii. 12,13. My brethren, it is as much a duty in them that have grace, to improve it, as for them that have no grace to get it. If you sit under the daily means, the daily waterings of God, and do not grow, do you think this will 272 mh. newcomen's sermon. be peace in the latter end ? Surely no, my brethren ; your fruitfiilfless under, the gospel, is of very great concern- ment. It is unfruitfulness that makes God lay his vine* yard waste. It is fruitfulness that procures the forward- ing of your account in the day of grace. Teathjy, Observe that excellent rule of the apostle, Phil. iv. 8. " Finally, brethren, whatsoever things are true, whatsoever thittgs are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are love- ly, whatsoever (things are of good repprt, if there beany virtue, and if there be;any praise, think on these things." And now, my brethren, I commend you to God, and to the word of God, that 19. infinitely able to make you wise to salvation, wilh this benediction, which I shall make my valediction, " Grace be unto you, and peace from God our Father, and from our Lord Jesus Christ." MR. NEWCOMEN'S FAREWELL SERMON; Preached at Dedham in Essex, August SO, 1662- Kev. iii. 3. Remember therefore how thou hast received and heard, and holdfast, and repent. "I BEGAN this scripture the last Lord's day in this •* congregation. I told you then, there were three doc trines obvious in the text ; — • Doctrine 1. That it is the duty of christians, to re- member those truths that they have heard and received. Doctrine 2. That it is the duty of christians to- hold fast the truth that they have heard and received. Doctrine 3. That continued repentance is the duty of christians, as well as initial repentance. Remember m&. newcomen's sermon. 273 therefore how thou hast received, and heard, and hold fast and repent. The first of these doctrines, I applied myself to, and applied to the people last Lord's day, and shall not now say any thing of it ; but proceed to the next doctrine, that it is the duty of christians to hold fast the truths that they have heard and received. That which the apostle enjoins on Timothy, is, in proportion, the duty of all christians, 2 Tim. L. 13. "Holdfast the form of sound words, which thou hast heard of me in faith, and love, which is in Christ Jesus ;" the whole entire body of di- vine truth. Hold it fast against all opposition whatso- ever. Now if they that are themselves teachers of the truth to others, must hold fast the truth, according to the platform that hath been delivered to them ; then much more is it the duty of private christians, who are supposed, not to have that latitude of parts and gifts that teachers have ; and therefore you shall find, that Christ requires this not only of the pastors, but of the members of his church, Rev. ii. 24. speaking not only to the an- gels, but to the body of the church, " but to you, I say and to the rest in Thyatira, as many as have not this ;doctrine, and which have not known the depths of Satan as they speak, I will put upon you none other burden, but that which you have already; hold fast till I come. As if he should say, " this is all I require of you, my people : keep yourselves, and hold fast that which you have till I come." And so in Rev. iii. 11. "Behold, I come quickly ; hold thou fast which thou hast, that no man take away thy crown." As if he should say, that divine truth, that thou hast heard and received, it is thy orown, thy excellency, therefore hold it fast This duty of -holding 'fast the truth, is urged in many other places of scripture, under other expressions ; as that of conti- nuing- in the word of God. Christ says, if ye continue in my word, then are ye my disciples indeed. And con* tiauing in the faith, Acts xiv. 22. Paul and Barnabas visiting the churches, exhorted them to continue in the TT 274 MR. newcomen's sermow. faith. And so those terms of being rooted in the truth' of standing, of standing fast, and many others, they all enforce this duty. Now for the better handling of this point, I shall do these four things. First, I will shew you; what christians are to hold fast. Secondly, How they are to hold fast. Thirdly, Why they are to hold fast what they heard and received* Fourthly, I will apply it. First, What christians are to hold fast. The doctrine says, " they are to hold fast the truths they have received." Now truths are of two sorts. 1. Some are natural and moral. 2. Some are supernatural and divine truths, called truths of God ; because they come from God, and con- form the mind and soul that receives them, to the image of God. 2. Now, though it is true, it is good for a man to be right in moral things, and to know, and cleave to that which is truth in morality ; yet the truths that we are here called upon to^ hold fast, they are divine truths, supernatural truths, truths in religion, truths in the things of God. Secondly, Again, religious and divine truths, truths of God : they are either such as are so in name, and in the estimation of some. men, or else they are such truths as are truths of God, in the truth and reality of the thing. Now, when I say that christians are to hold fast the truths they have received, the meaning is not, that what- ever any man, or company of men offer as truths, should be received, and held fast ; for then we must hold fast many errors : but whatever men call truth, or offer as truth, we must examine it by the unerring rule of truth, that is, the word of God. In these things it is a clear canon which we have, 1 Thess. v. 21. " Prove all things, hold fast that which is good." Prove them, by the word of God, and if they hold truth by that then receive them, and hold them fast. Divine scripture-truths we axe to hold fast. MR. newcomen's sermon. 275 Thirdly, Scripture-truths, truths that are grounded, and warranted in the word of God ; they are either such as are immediately and expressly laid down in the scripture, or such as are mediately contained in scripture, and by deduction drawn hence. Now those truths are immedi- ately and expressly laid down in scripture, we are with- out dispute 10 receive and hold : but those truths that are drawn thence, we may make use of our reason to examine them by the word ; and so far as we see them to be drawn from scripture, we are to receive them, and hold them fast, Fourthly, divine truths from scripture are of two sorts: either the great and weighty things of the truth of God and of religion, which we call fundamental truths; or else they are those things that are of less weight than religion, and yet truths of God. Now we are not only to hold fast those truths of God, that are the fundamental truths ; as that there is a God, and but one God ; and that there is a Trinity of persons in unity of essence, Father, Son, and Holy-Ghost ; and that there is but one Mediator between God and man, the man Christ Jesus, and that he is both God and man in one person, and that he hath given full satisfaction to divine justice, for all that by faith close with him, and the like. These are the great points in religion ; these we must be sure to hold fast. And not only these, but even the lesser ; those truths of religion that, comparatively, are far less than these, we must hold them fast. You know what our Saviour says of the commands : there are some that are the first and great commandments, and there are others that are the lesser : but, whosoever shall break one of the least of God's commandments, and shall teach men so, the same shall be least in the kingdom of God. So, whosoever shall renounce the least truth, God will be even with him for it. For those truths of God which are little and small comparatively, they may be of great weight atnd consequence in their sphere.- Luther said, " let hea- ven run together as a scrowl rather than one 'filing; of 576 MR. NfcWCOBfEN'S SERMON. truth should be parted with." Siirely those servants of God*, the martyrs, were not so prodigal of their lives, but they knew what they did when they suffered For such truth?, as men now call trifles, and not worth standing for ; the least truths of God must be held fast. Thus ydU see what we must hold fast, divine truths, scripture truths, whether greateror lesser. We must hold fast what we have received. I should, but that I fore- see the time will prevent me, answer an objection : is there nothing to hold fast but truth > Doth riot the apostle bid the.Thessalonians, in the second of the Thessalonians, the second chapter and the fifteenth verse, "hold the tra- ditions which ye have been taught; Whetherby word orour epistle." The papists make much of this place for their unwritten- traditidfls. In a word: know this, though there were some doctrines of faith, and matters of practice, which when Paul wrote this epistle, were not expressly to be found In writing, thai had been preached by the Apdstle ; yet this will hot in the least infer, that now, when the canon of the scripture is completed, there should bti such unwritten tradftionsi to Which we are to give up our fait In I go on to the secowd tbing, and that is, to sbew^ how we must bold fast the truths of Gddj which we have heard and received. First, in your judgments, being fully resolved and set- tled in ydiu- judgments eoncernirig them, hot Wavering about tbem, not Suffering ourselves by any means and ways, to be removed from our stedfastriess iti them. Says the Apdstle, 2 Pet. iit. 17. " Seetttg yduknOW these things, beware, lest you also, being led away With tbe'ewor of the wicked fall from your own stedfaStVi'ess." Take heed you be not removed in your judgments ; hold fast what you have received, and Suffer not every Wind to blow you off from them. Secondly, We must hold fast the truths We have heard and received in our wills arid affections, in our love tb'thte truth. We must receive the truth in, the love of it,6r CFsfc MR. newcomen's sermon. 277 we should never keep the truth. Love is the strong hold- fast in the word; no man will part with that which he 'loves. What makes the covetous man so unwilling to part with his money, but because he loves it ? What makes the lustful sinner so unwilling to part with his lust, he will part with heaven, rather than his lust? Why, it is because he doth so love it. If men did love the truth, they would hold it fast. Thirdly, You must hold the truth in the profession of it. Heb. x. 23. " Let us hold fast the profession of the truth or of the fai th, without wavering." We must not only believe with the heart, but confess with the mouth, if we would be saved. When Peter denied his master with his mouth, and said, I know him not, I am persuaded, he denied him not in his heart. It is a dangerous thing iu word, or outward profession, to renounce the truth or any part of it. " Hold fast the profession of the truth." Fourthly, We must hold the truths of God fast in our life and conversation. This the apostle calls, " Walk- ing in Christ;" and holding forth the word of life, in a blameless and harmless conversation, " We must hold fast the truths of God in our lives." Fifthly, We must do all this constantly. Hold fast the truth in our judgment and affection,- profession and con- versation, constantly and at all times ; as David, " I have inclined my heart to perform thy statutes always, even unto the end." We must not only in times of calmness and serenity, when we may have all the peace and applause of the world, holdfast the truth and profession of it ; but in stormy times, when truth may burn a man's fingers if he hold it, yet even then we must hold it fast. Sixthly, We must hold fast the truths we have re- ceived resolutely, against all oppositions whatsoever, whether of friends or foes. Paul would not ba|e an inch, no not to Peter. his brother, his elder brother in Christ, and in the work of the gospel ; he resisted him to the face, and gave no place to him, no, not for an hour. Thus should we hold fast the truth th*t we hawe 278 TflR. KEWCOMEN's SERMOJf. beard and received in our judgment, in our wills and affections, in our profession, and in our lives and conver- sations, and thus hold them fast constantly, and resolutely against all opposition, on the right hand, and on the left, both of friends and foes; and that for these reasons, which is the first thing I have to do ; which is to shew you, why we should " hold fast the truth of God." First, For the excellency of divine truth ; it is more precious than gold, better than rubies, and all that you can desire cannot be compared with truth. And it must needs be so, because it is the immediate issue of God himself, who is the fountain of truth, and the fountain of all perfection and glory. Natural men have said, truth is the daughter of time. Divines say, truth is the daughter of God. Divine trulh is the child of God, the issue and birth of God. And whosoever therefore God hath pleased to deliver this truth unto, they must be ten- derly careful that it be not deflowered and violated. Secondly, It is our duty to hold fast the truth that we have received, because we have received it under the no- tion of those things that have a kind of constancy in them. I say, we have received the truth under the na- ture of those things that have a kind of constancy and perpetuity in them. The scripture speaks of the truths of God as an heritage, " thy testimonies have I spoken for mine heritage," saith David in the 110th Psalm, Though a man's personal estate may be alienated, yet that which is bis heritage, this is unalienable in law; it is a wrong done to his posterity if he parts with that. Truth is the inheritance of the saints, therefore they are to hold it fast. Again, in scripture, the truth of God is calted a thing committed to man's trust, 2 Tim. i. 14. " That good thing which was committed unto thee, keep by the Holy Ghost which dwelleth in us." That good thing! What was that! Why, the form of sound words, which in the verse before he had bidden him hold fast. This is but a reduplication of the same thing on him : the body of gospel-truths that was committed to MR. newcomen's sermon. 279 thee, hold it fast; that good thing, a good thing: the author of it is good, and it makes us good ; all that is contained in it is good matter, and it tends to a good end, the saving of our souls. This, saith he, hath been comr mitted to thee, therefore keep it, that it may be re-deli- vered, and re-delivered entire and whole; and re-delivered to the same person that did commit it to us, else we can- not be faithful to our trust. The truth of God is com- mitted to our trust ; we must so keep it that we may re- deliver it, and re-deliver it entire and whole ; and re-deli- ver it thus entire and whole to him that committed it to us, even to God. This is the duty of all christians thus. to keep the word. There is a committing of the truth to all the church and saints of God ; as Jude tells us in his epistle, verse the third, " That ye should contend ear- nestly for the faith, which wasonce delivered to the saints;" the faith, that is the -doctrine of faith, the truth of the gospel, which was delivered to the saints. We have but one gospel, and it was delivered but once ; God means no more to deliver his gospel, and the truth of it, therefore you had need strive hard to keep them, and hold them. Thirdly, We should hold fast the truth that we have received ; because, if we do not hold it fast, we do wrong. God, and if we wrong ourselves, and we wrong the truth, and we wrong our posterity. >3 1.. It is our duty, " To hold fast the truths we have received ;" because, if we do not, we wrong God ; for. truths are more God's, than ours. They are ours as to the use of them; but they are his, as he is the original and author of them. Truths are God's jewels; there is never a truth of religion, but God owns it as his ; and for us to barter away any of these truths of God, it is sacri- lege, it is a robbing of God, it is a wrong to God. This: is that God complains of, by the prophet, in the second of Jeremiah, the eleventh and twelfth verses. " Hath a nation changed their gods, which are yet no gods? but my people have changed their glory, for that which doth' not profit. Be astonished, O ye heavens, at this, and be 280 MR. NEWCOMERS SERMON, horribly afraid, be ye Very desolate, saith the Lord." the people, indeed, speak of a total forsaking of God, and all his truths ; but there is, in the forsaking of every truth, a proportion of wrong to God. 3. It is a wrong done to the truths of God, when men having received the truth, and embracing it, hold it not last, but cast it off, this is a wrong to the truths of God. We say, it is less reproach to a man when he comes to my house, to shut the door against him, and not receive him in at all, than when he hath been in a while with me, I turn him out: all the world now think I find cause to be weary of him. They who have shut their hearts against the truth, and never gave any entertainment to it, they are less injurious to it, than they that have received it, and professed it, and yet turn from it. These tell the •world, that the truths of God are not so sweet, and worthy of their entertainment, as they supposed them to be. 3. This is an injury and wrong to ourselves ; this isa wrong to our credit and reputation. Now, though we may not make credit our end in religion, yet we may make use of our credit or reproach, as an argument to hold fast the truth ; John viii. 31." Then Jesus said to those Jews which believ- ed on him: If ye continue in my word, then are ye my dis- ciples." Indeed, here Christ doth seem to distinguish his disciples; he hath some that are so in name, that are not so in deedy and he hath some that are so in deed and in truth; and of these he gives a character here, " If ye continue in my word." You now profess to believe my Word; but if you hold fast, and continue in my Word, then you are my disciples indeed. But if you continue not in my word, you have the name of disciples only, and that will not save you. You can never be saved, unless you be indeed the 'disciples of Christ ; and you can never approve yourselves to be the disciples of Christ itideed, if ye continue not 'in the truth. I John ii. 24. ** Let that therefore abide in you, which you have received and'heardfrorathfebfeginflibg." If that which ye have MR. NEWCOMERS SERMON. 261 heard from the beginning, shall remain in you, ye shall continue in the Son, and in the Father. Hold fast the- truth of God which you have received, then shall you continue in the Son. If the truth of God, which you have received and believed, remain in you, and be held fast by you, ye shall continue in the love of the Father and Son, but not else. According to what he expresseth again, " Whosoever transgresseth, and abideth not in the doctrine of Christ, bath not God, therefore he cannot be saved. He that abideth in the doctrine, hath the Father and the Son." Therefore, as you would be saved, hold fast the truths you have received. Now here (but I have not time to speak to it) is a case of conscience. Whether every error doth cut a man off from God? I answer, No, God forbid. But this we cannot speak to now. Fourthly, They that hold not fast the truth of God, are injurious to their posterity. Our forefathers holding fast the truth of God in the day of their trial, and sealing it with their blood, was the means of transmitting the purity of the gospel to us their posterity ; and if we, in our generation, bold not fast the truth of God, but carry it loose in our consciences and judgments, and we let it fall out of our hands and hearts, we forfeit the truths of God, not only from ourselves, but also from our posterity. Thus you see, we shall wrong the God of truth, and the truth of God ; we shall wrong ourselves and our posterity, if we hold not fast the truth we have received. Thus we have the reasons Of the doctrine. APPLICATION. For application : here first, I might bewail the general want of the care of the performance of this duty, which bath appeared many years in this land. We have had 'little care of holding fast the truths we have received, for holding fast the truth of our judg- ment. How many are there, whose judgments have been perverted with many errors ? 282 MR. newoomen's sermon. This is that which the apostle calls " a turning aside to another gospel," in the first <5f the Galatians, and the sixth verse. And so for holding fast the truth in the love of it, how many are there that have failed in that, which Christ calls, " the forsaking of the first love," Re- velations the second, and the fourth verse ! And we should hold fast the truth in the profession of it; and how many are there that have failed in that! This the apostle calls in the tenth of the Hebrews, " a drawing back unto perdition." And for holding fast the truth in the practice of it, how many have failed in that, that have been professors, and now are grown loose and debauched ! This the apos- tle Peter calls, " a turning aside from the holy command- ments." All these things call for our lamentation. EXHORTATION. But the whole work that I will apply myself to, is, to exhort every one of you, to the care of this duty, "to hold fast the truths that you have heard and received." Hold them fast in your judgment, hold them fast in your will, and affections, hold them fast in your lives and con- versations, hold the truths you have received constantly, and hold them against all opposition on the right hand, and on the left, from friends and foes. To press this upon you, I think I shall need to use no other motive, than what I have laid down before you in the doctrinal part; only this one thing more, and that is, take notice how urgent the spirit of God is in press- ing this in scripture. Now, saith Mr. Hildersham, " if in those days when the apostles were yet living, who taught the people of God with more power and demonstration of the spirit, than any of us do, or can." Yes, if then they had need of such exhortation to continue in the doctrine, and to abide in it, to stand fast, and hold fast the word and truth of God ; how much more needful are these exhor- tations in our days ! MR. newcomen's sermon. 283 If any say, no, there is not more cause; for then the magistrate was a mortal enemy to the gospel, and the professors of it ; but we are, (thanks be to God !) under a christian magistrate, who doth not oppose, but counte- nance the gospel, and the professors of it. If any makes this objection, I will give you Mr. Hildersham's answer to it, which I find in a sermon of his, printed in the year one thousand six hundred and thirty-one ; which is now one and thirty years ago. Saith he, " though through the great mercy of God, we in this land enjoy the gospel in great peace, and have it countenanced by authority ; and though through the religious disposition of the king, we may have great hopes of the continuance of the true religion, and seem to be freed from all fear of the altering of it ; yet (says he) there is need of this ex- hortation in these days," and that for these reasons. Reason 1. First, because of the great danger we are in of being over-run, or over-spread with popery, and the fiery trail before we are aware: for, says he, " the great increase of papists that we daily hear of, and the great declining of many, who are ready to receive an error that shall be offered to them: these things give us a just cause to fear the danger of popery over-spreading us." And brethren, if it were so in his time, so many year? ago, what is it now ? Reason 2. Secondly, says he, " if so be there were no danger of popery, yet says he, there are so many errors newly sprung up, that do shew how needful this exhort- ation is." Reason 3. Thirdly, says he, " there is such a general decay of the love of religion in all places, and amongst all sorts of people, and so much irreligiousness every where, that it is the general disease of the nation." Therefore he concludes, that in these times of ours, though religion hath the magistrate, to countenance it, yet there is as much need of pressing this exhortation, as ever there was ; namely, " To hold fast the truths that we have heard and received." 284 MR. newcomen's sermon. I Now, if you ask what you shall dp, that you may be able to hold fast the truths that you have received ? I will give you some directions, 1. If you would hold fast the truth that you have heard and received, get into Christ, be rooted and esta- blished in him. Brethren, it is not all the learning in the world, and abilities that a man can have, that will enable him to hold out, and hold fast the truths that he hath received, if a time of trial come, unless Christ he his bottom and foundation, unless Christ be his strength. If a man stands upon his own legs, bis own parts and abilities, to argue and dispute, and repel objections ; alas ! these things will fail in a day of trial. Prison, death and a stake, are such arguments, brethren, that all the learning, and parts of the world cannot answer, but only Christ and his spirit, and grace in the heart. Therefore, if you would hold fast the truth which you have receiv- ed and heard, and not be beaten off from them in the day of trial, get into Christ, be rooted and established in him, then shalt thou stand, not else. 2. If you would hold fast the truths that you have heard and received, then take nothing upon trust in matters of religion : whatever preachers you hear, or whatever books you read, take not things upon trust, but examine them, and prove them by the scrip, tures, and judge what foundation and warrant they have from the scripture, and accordingly receive them, or receive them not. It is observable in 1 Thes. v. When the apostle says, " despise not prophecyings," in the next word he says, " prove all things, and hold fast that which is good ;" as if be should say, though I would not have you despise prophecying and preach- ers, yet I would not have you to take things upon trust, in matters of religion, " but prove all things, and bold fast that which is good." 3. If you would be able to hold fast the truths that you have heard and received, get a clear, distinct, and certain knowledge of what i« itruth ; that which you mr. newcomen's sermon. s?S5 would hold fast, get a clear, assured knowledge that it is the truth of God, 2 Tim. iii. 14. " Continue thou in the things which thou hast learned, and hast been assured of." If a man would continue in the things that he hath learned, he must be assured of them, that they are the truths of God.' But how shall a man be assured that such and such things are the truths of God. He may know this; first, by the consonancy of them to the word of God. Secondly, by the power of them on his heart, to convince, or humble, and quicken it. 4. If you would be enabled to hold fast the truths you have heard and received, then get a valuation and esteem of the truths of God. Such as David had, Psal. cxix. 72. ""The law of thy mouth is better unto me than thousands of gold and silver." Better in itself. All the gold and silver in the world, all the riches in the world, will never do a man so much good as that ; and better in my estima- tion. I value it more, I had rather part with all than with the word. A man that is of this mind, he will hold fast the truth. Oh ! that there were such a heart in every one of yott, aB to say, " The words of God's mouth, they are better than estate, and better than liberty, and better than wifeand children." If there were such a heart in us, this would enable us to hold fast the truth of God, and part with all rather than them. 5. If you Would hold fast the truth that you have re- ceived and heard, then make Conscience to practice ac- cording to what you know ; make conscience to obey the truths of Godi Obedience is the sinew of constancy. Christ saith, Luke. vi. 48. " Whosoever hears these say- ings of mine, and doth them, be is like a man which built his house, and digged 'deep, and laid the foundation upon a rock; and wben the flood arose, and the streams beat v^bemtentTy Upon that house, it could not shake it." Mark ye, it could not be shaken. The conscionable practical 'hearer^ and receiver 'of the truth of J God, he is the man that Is like to hold out, and to hold fast the word; he that bath been a carelessirearet, and never 2S6 MR. newcomen's sermon. made conscience to hear for obedience and practice, he is blown over presently. It is a sad passage I have met ■with in that reverend man, Mr. Hildersham, and to me it seems to have much weight in it; what hopes, says he, can we have of many of our hearers in England, who are willing to give the word a hearing, and outwardly pro- fess it? but what hope can we have, but that if a time of trial come, they will turn papists, or profane, or any thing; for they never loved the word when they heard it ; and they never obeyed the word, but lived in known sins ; they take up a form of godliness, and hate the power of it ; what hope, but that if a time of trial come, these will fall from the truth ? 6. If you would be able to hold fast the truth that you have heard and received, then take heed of not receiving the least truth of God ; take heed, I say, of knowing, and willingly forsaking the least, truth ; and knowing, and wil- lingly giving way to the least error; as the committing of the least sin, may render a man abominable unto God, as you find in Levit. xi. 43. " You shall not make yourselves abominable with any creeping thing ;" that is, with the eating any creeping thing. Now this was one of the least commandments that God gave out, for the not eat- ing of such and such things : yet by transgressing this the people might make themselves abominable. The com- mitting of the least sin may make a man abominable to God ; so the embracing of the least error, and the for- saking of the least truth, may make a man abominable to God. The least truth forsaken knowingly, and the least error embraced knowingly, becomes a great sin; and a little error makes way for a greater. If once a man gives way to one error, a thousand will follow after. If we would hold fast the whole body of truth, we must take heed we forsake not the least truth. If we forsake God and his truths, whether in lesser matters or greater, and if we turn back again to Popery, and conform to the Pa- pists in lesser matters (saith Mr. ; Hildersham) know, of a certainty, that Popery shall return again. MR. newcomen's sermox. 287 7. If you would hold fast the truths you have heard and received, then shun all such persons as would go about to draw you off from the truth of God. Shun all seducers, confer not with them ; have nothing to do with them and their ways, Prov. xix. 27. " Cease, my son, to hear the instruction that causeth to err from the words of knowledge." Thou hast been instructed in the words of knowledge, and if any would instruct thee otherwise, and seek to draw thee off from the words of truth and knowledge, have nothing to do with them. " Cease, my son, to hear the instruction that causeth to err from the words of knowledge." Now, my brethren, this advice I judge to be more seasonable, because it is in my appre- hension, that this present providence of God, in taking off at one stroke so many of liia servants (that have endea- voured in uprightness of heart to instruct you, and the people of God) from this work, it is on my heart to think and fear, this will give a great advantage to seducers, to seek to corrupt you, and draw you off from the truth to their party. When the shepherds are smitten, there is a great opportunity given to the foxes and wolves to make a prey of the flock. When God makes it dark and night, then all the beasts of the forest creep out. As the Psalmist saith, Psal. civ. SO. When there is a night and cloud on the ordinances of God, then all the beasts of the forest will go forth; many will undertake to be your instruc- tors, and say here is'Chfist, and there is Christ, but be- lieve them not : remember the things you have heard and received, and hold them fast : cease from the instructions of those that would turn you aside. ... 8. And lastly, If you would be able to bold fast the truths of God, then commend yourselves and the truths you would hold, to God in prayer, and beg of God to hold you, that you may keep his truth : Put up those requests to God, that David doth, Psal. xv. " Hold up my goings in thy paths, that my footsteps slip not ;" and in the 119th Psalm, "Be surety for thy servant for 2SS mr. newcomen's sermon. & good ; hold thou me up, and I shall be safe, and I will have respect unto thy statutes continually." And thus, my brethren, I have done with this doctrine, and this sermon, and as far as I know, with my preaching in this place. The day is at hand, wherein I, and many others of my brethren shall be (though not naturally dead, yet) civilly dead, dead in law, dead as to the work of the mi- nistry. And, as I told them of this particular congrega- tion the last Lord's day, so I tell you ; know what 1 would be willing to speak to you, if I lay on my death- bed, and had the exercise of reason and memory that I have now: look, I say, what I would say to you, if I now lay on my death-bed, the same I shall speak to you now, through God's assistance ; and first, I would, and in some measure do give thanks to God, the God of the spirits of all flesh, that hath called me, a poor unworthy creature, not only to the knowledge, but to the preaching of the gospel of his Son Jesus Christ, and that in this place, and in this part of the land ; and hath pleased in mercy to continue life and liberty to me in my work here, almost twenty-six years. Secondly, I would be, and I hope I am in some measure, thankful to God, and to his people, both of this town, and of the neighbour- hood, for a gfeai deal of love and respect, and encourage- ment, that they have given to my person and ministry here ; and particularly I do acknowledge myself to be greatly obliged to my reverend brethren, the neighbour- ministers, for the much love I have received from tbem, their readiness to help me, in supplying my place in the time of my sickness or absence; and sweet society I have had with them. I believe you tfoink it is no easy thing for me to speak, or think of parting with such an audi- tory and society, the like to which I never look to have on earth again. But seeing for my sins, and your sins, God will have it so, we must submit, and Vie at bis feet. That which he hath made crooked, who can make strait? But 'before we part, give,; me leave to speak a ME. newcomen's sermon. 289 few words to you ; something by way of request, and something by way of advice. By way of request, I would speak this. First, That if any of you have found any benefit by my poor ministry, that if any of you have been enlighten* ed, or awakened, or strengthened, and built up in the truth, and encouraged in the ways of holiness, by any thing that God hath put into my mouth to speak to you, let God have the praise, and let me have some room in your hearts, and prayers, howeverGod shall deal with me. My second request is, That wherein soever you have seen any failings in me, or any failings in my ministerial duty, that you would please to pass it by, and to help me in prayer to God, for the forgiveness of them. These are my requests of you, and that which I have to say to you, by way of advice is much the same, with what I said to this particular congregation the last Lord's-day. Take it in these particulars. 1. I would advise you and entreat you, that we may all of us lay to heart this present dispensation of God to- wards us, and the nation, in this respect, that we may be sensible of it. I remember, when I was young, and my famous predecessor, Mr. Rogers, was taken off from his ministry in this kind, though but for a few weeks, these parts were wonderfully sensible of that providence, and laid it to heart, and were much in humiliation and in prayer ; and I think I may say, they received an an- swer again within some weeks. Now, brethren, though he was worth some hundreds of us ; yet now it is not the laying by of one man, but of multitudes, fifty in one place, and threescore in another, and fourscore in ano- ther, and this not by a single bishop, but by an act of parliament, which makes the wound the wider, and the more incapable of cure; and shall not we be sensible Of this ? Shall so many precious vessels be laid by, as vessels .of no pleasure, and none take it to heart? Shall so many burning lights be quenched together, so many wells U S9Q mr. newcomer's sermon. of the water of life be stopt up together, and this not be laid to heart ? I beseech you consider and be sensible. 2. In the deepest and saddest sense you have of this providence of God, watch over your own spirits, that you lay the blame of it no where so much as upon your- selves. Some blame the times, and charge it on their iniquities ; others are apt to blame us ministers, and charge it on our niceness and singularity. Might my sdvice take place with this people, I would desire, that every one of us might lay the blame no where so much, as on ourselves ; for certainly, we have procured these things to ourselves. I find our predecessors the martyrs, when by a law religion was changed in the nation, and idolatry set up, they lay the blame not on the law-makers, but on themselves, and their own hearts. One of them saith, "all this is come upon us, because we did not love the gospel; we were gospellers in lip, but not in life." Much more doth it become us, whose sufferings are far less., to blame ourselves more than We blame any others. 3. My third-advice is this, and I beseech you take it in love, for it is out of love that it them. It hath been all along a merciful providence of God, Mil. NEWCOMEN's SERMON. 291 that when some 9f his servants could not satisfy their consciences, and come up to the things that have been im- posed upon them, without injuring their consciences ; yet others have bad a greater freedom given them, that they could yield ; and if not so, what would have become of the people of God ? therefore in those things, acknowledge there may be some providence of God, for good to you in it. 4. My ,fo.urtb advice, J. shall deliver to you wholly* in the words of that holy man and martyr of God, Mr. Bradford, in his letter to the city of London. Saith he," let us heartily bewail our sins and repent of o.ur evils; Jet us amend the evil of our lives; let us every one be diligent in prayer, and attend with reverence on the reading, and hearing of God's holy word ; let us reprove the works of darkness.; let us fly from idolatry, and which is the par- ticular I would indeed commend unto, you, obey the magistrate, and them that are set over us in the Lord, in all things that are not against the word ; and when they command any thing contrary to the word, let us answer, it is meet to obey God, rather than man. However (sait(i he) resist not the magistrate, nor seek t0 avenge your- selves, but commit your cage to God ; be patient, and submit to all that are in authority over you : but resist not, rise npt against authority; but wait on God, till he pleaseth to cause $\e light to rise, and shine again upon you." This is my fourth advice. 5. Now it pleaseth God, that hearing opportunities, at least, some of them are taken from some of us, from many of us, for a time. My advice and counsel is, that the less now you hear, the more ypu will read ; read the word of God pinch the more, and take all helps for the right understanding of what you read. The book of an- notations is a great help to enlighten you to understand the scripture ; and next to the reading of the scriptures, what spare hours you have, I would advise you to be- stow your time in reading the Bopk of Martyrs; a book that hath formerly been more prized, than of late in Eng- ^92 MR. newComen's SERMCTN". fand. Especially, read that part of it which contains the history of Queen Mary's days ; they will inform you of the great controversies that are between U9 and the papists; they wiH inform you what you shall answer. The reading how cheerfully they went to prison, and to the stake, will embolden you against the fears of suffer- ings, and death ; and the reading of .their letters, will be a great means to edify, and build you up. This reading of the scriptures, and other good books, is my fifth advice to you. 6. My sixth advice to you is, that seeing God hath taken away your week-day opportunities of hearing the word here, and in other places, you would be careful that the world may not devour God's portion ; I mean that portion of time, which some of you have bestowed in. hearing these lectures. It was a good speech of a gra- cious woman, now with God, when Mr. Rogers was si- lenced: " well," said she," by the grace of God, the world shall never have those hours that I was wont to spend in hearing heretofore." Her meaning was.she would spend them in her closet in holy duties. It was an excellent re- solution, and worthy our imitation; and if I might after twenty-six years labour here in the ministry, now at my parting obtain thus much of you, that you having been pleased to be constant hearers here, would lay a law on yourselves, that so much time as you formerly spent in coming hither, sitting here, and returning home, that you will spend that time at home, either in praying, and read- ing, and meditating in your closets.? or else in praying in, and with your families, and instructing of them : if I might but obtain this of yon, at my parting, I shall be- lieve that the devil and bis kingdom would be losers by this our parting. If you would spend this time weekly in holy exercises, reading and praying for yonrselves, and for the nation, and for your families, which you were wont to spend in coming to these lectures, and in attend- ing here, and returning home ; and that is my sixth ad- "vice to you, and therefore let me iotreat this of vrou.. MR. NEWCOMEN'S SERMON. • 293 7. And my seventh advice and counsel is this, that seeing it pleaseth God to take away from you so many of your public instructors, that you would every one of you that are heads of families, be so much the more instructing and teaching your families: be so much the more in this, by how much the less is done in public. Read the word in your families, and catechise your fami- lies, and see that they may understand them. You have many hejps for this, as Mr. Perkins, Mr. Ball, and the Assembly's Catechism. 8. And the last advice I have to give you, is this, that you would still continue your reverence of,and love to,and care for the observing of the Lord's holy sabbath. It is that, my brethren, wherein God hath been honoured in this town, and in these parts, I think as much as in most places in the world, and I pray do so still : and when you have not public ordinances, and public helps for the sanctifying of the Lord's day at home in your own congregation, if you have the word and ordinances in any comfortable manner abroad, travel for it, I say, travel for it ; and when you have them not at home nor abroad, be so much the more earnest, and fervent, and abundant in your fa- mily and secret duties, in the sanctification of the Lord's day. I have some fears, lest if time should come to pass, that the magistrates should connive at the profaning of the Lord's day, giving way to sports and recreations on it, and preachers should cry down the strict observation of the Lord's day, and the like. I am afraid we have many youth, that in these parts, notwithstanding all the instructions that have been given them, would be ready to dance after these pipes, and run into the profaning of the Lord's day. Therefore you that are governors of fa- milies, remember the charge that God hath given you more expressly concerning this, than in any other thing that I know of: *' thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cat- tle, nor thy stranger that is within thy gates, shalt thou suffer to violate the day of the Lord," Therefore, know 294 ME. BROOKS'S SERMON. your authority, and do your duty ; and put on the holy resolution of Joshua, " Whatsoever others do, I and my house will serve^the Lord." So say you, " Whatsoever others do, I and mine will sanctify the Lord's day, and keep it holy." So do* and the blessing of God shall be on you all the week long; And now, brethren, I com- mend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them that are sanctified. MR. BROOKS'S FAREWELL SERMON. \ LL that I shall do, shall be to answer two or three "^ queries, and then I shall leave a few legacies with you, that may speak when I am not advantaged to speak to you. T,he first query is this : What should be the reason that men make such opposition against the gospel, against the plain, powerful, conscientious preaching of it? This is not the principal thing that I intend, and there- fore t shall only touch upon the reason of it. 1. Men's hatred and opposition ariseth against the gospel, because it doth discover their hidden works of darkness, Job iij. " They hate the light, lest their deeds should be removed." The gospel brings their deeds of darkness to light : and this stirs up a spirit of hatred and opposition against the gospel,. 2d Ground is this ; Because sinners under the gos- pel cannot sin at so cheap a rate, as otherwise they might do. The drunkard cannot be drunk at so cheap a rate; nor can the opposer and persecutor oppose and persecute at so cheap a rate as they might do, where the gospel doth not shine in power and glory. 3, Because the gospel puts persons upon very hard service, upon very difficult work ; pulling out a right MR. BROOKs's SERMON. 295 «ye, cutting off a right hand, offering up an Isaac, throw- ing overboard a Jonas, parting with bosom lusts, and darling sins. Herod heard John Baptist gladly, till he came to touch his Herodias, and then off goes his head. As they say, John vi. " This a hard saying, and who can abide it ?" and from that time they walked no more with him. This is a hard gospel indeed, and at this their blood riseth. 4. Because of the differing and distinguishing work that the gospel makes among the sons of men, it softens one, and hardens another that sits next to him ; enligh- tens one, and strikes the other blind ; it wins on one, and enrageth another. The same sun hath different effects on the objects on which it shines. The gospel puts a difference between the precious and the vile, and this the vile cannot bear. It was never good days (say' they) since such and such must be saints, and none else. We have as good hearts as any, and this enrageth them, Lastly, It is from Satan. Satan knows that the very tendency of the gospel is, tp shake his kingdom about his ears. Satan and Antichrist know that their king- dom must down by the power and light of the gospel; and therefore Satan and men of an antichristian spirit, do all they can to oppose, and shew their hatred against the everlasting gospel ; and this makes them to be in such a rage against the gospel. Quer. 2. When the gospel goes from a people, what goes ? I shall give but a touph here. 1. When the gospel goes, peace, plenty, and trading goeB. % Chron. xv. 3, 5, and 6. compared. " Now for a long season Israel had been without the true God, and without a teaching-priest." Why ? They had priests* but they were Jerobqanv's priests, as you may see, chap, xiii. verse 9. " Have you not cast out the priests of the Lord, the sons of Aaron, and the Levjtes, and have made you priests after the manner of the nations of other lands ? so that whosoever comes to consecrate himself witfa a young builqck, and seven rams, the same may be 296 MR. UROOKS's SERMON, a priest of them that are no gods." A little business will buy a priesthood, and so they are said to be without the true God, without a teaching-priest, and without law. Mark what follows, " And in those times, there was no peace to him that went out, nor to him that came in, but great vexations were upon all the inhabitants of the coun- try; and nation was destroyed of nation, and city of city, for God did vex them with all adversity." 3. Safety and security goes, when the gospel goes ; so in the text just now cited. The ark was taken away, their strength and safety was gone. When the Jews re- jected the gospel, the Romans came and took away both their place and nation, John xi. 48. " If we let him thus alone, the Romans will come, and takeaway both our place and nation." About forty years after, Titus and Vespasian took away their city; they cried, " If we let this man alone, the Romans will take away our nation ;" and this was the ready way to bring the Romans upon them. ■'■ ' 4. When the gospel goes, civil liberty goes. When the Jews slighted the gospel, and turned their backs upon it, they quickly became bond-slaves to the Romans. 5. When the gospel goes, the honour and glory, splen- dour and beauty of a nation goes. It is the gospel that is the honour and beauty of a nation; and when that goes, all the glory goes. As old Eli said, " When the ark was taken away, the glory was departed from Israel," 1 Sam.iv.22. Jer. ii. 11, 12, 13. " Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit ;" that is, the worship of God into the traditions of men. What is it that lifts up one nation above another but the gospel ? Above all nations of the earth, England hath been lifted up to heavefi. 6'. When the gospel goes, all soul-happiness and bless- edness goes. The gospel, you know, is the means ap- pointed by God to bring souls to an acquaintance with Christ, to an acceptance of Christ, to an interest in MR. BROOKs's SERMON. 257 Christ, to an assurance that he is theirs, and they are h:s. Now when this goes all soul-happiness and blessedness goes. 7. When the gospel goe?, the spiritual presence of God goes, for that still goes with the gospel. There is a general presence of God, as the Psalmist speaks, Psalm cxxxix. " Where shall I go from thy spirit? Whither shali I fly from thy presence?" This presence of God reacheth from heaven to hell ; in that sense God is in- cluded in no place, nor excluded out of any place. But alas! What is this general presence ? " When the gospel goes, the special presence of God goes." This leads me by the hand to the third query. Query 3. And that is this ; Whether God will remove the gospel from England, or no ? It is the fear of many, but I humbly suppose, no. Whatsoever darkness may be upon it, yet that God will not remove it. If you please, I will offer a few things that signify something as to my own satisfaction, and it may be so to yon. 1. The rooting that it hath got in the hearts of sin- ners and saints, in the judgment, affections, and con- sciences both of sinners and saints. Certainly, it hath got so deep a root in the hearts of many thousands of saints and sinners, that it shall not be in the power of hell to raze it out. 2. The glorious anointings that are to be found upon many thousands of God's servants in thisnation.topreach the everlasting gospel, and who-would be glad to preach upon the hardest terms, keeping God and a good con- science, to- preach it freely, as the apostles of old did. And certainly, God hath not laid in the treasure, that it should be turned into a heap of confusion, butthat.it should serve to the end for which he laid it in. 3. The ineffectualness of all former attempts and de- signs to destroy the gospel. You know what endeavours of old there hath been to darken this sun, to put out the 293 MR. BROOKS* S SERMON. light of heaven, in the Marian days, and in other days since them ; and yet it hath not been in prisons, racks, flames, pillories, nor any thing else to extinguish the glory of it. And then, 4. All designs and attempts to extinguish the ever- lasting gospel, have turned to the advancement, flourish- ing, and spreading of the gospel. 5. God never takes away the gospel from a people, till the body of that people have thrust the everlasting gospel from them; When, indeed, they have been so bold, as to thrust away the everlasting gospel, God hath been severe unto them. But till the body of a people have thrust away the everlasting gospel, God hath not taken it away from them, 2 Chronicles, the 36th chapter, from the 15th verse io the end, God sent his messengers early and late ; theyabused, slighted and scorned them, till there was no remedy. So in the 35th of Jeremiah, from the first to the twelfth ; it is a famous text for this. So in the thirteenth chapter of the Acts, and the 45th, 46th, and 47th verses ; " Because you have thought yourselves un- worthy of salvation, lo, we turn to the Gentiles." Till the Jews came to thrust away the everlasting gospel, the Lord continued it to them. 6. The spreading of the everlasting gospel, is the spe- cial means appointed by God, for the destruction of Antichrist. First, he is to be consumed by the spirit of his mouth, then destroyed by the brightness of his com- ing ; the spirit of faith and prayer in thgm that would be willing to lay down any thing rather than part with the gospel. God will not put his blessed church to the blush ; he will not make them ashamed of their confidence. 7. Are there not multitudes of the children of believers that fall under many promises? And will not God' make good his engagements to them ? "I will circum- cise your hearts, and the hearts of your seed ; and the seed of the upright shall be blessed," &c. 8. The strange and wonderful affections and tender- MR. BROOKS'S SERMON. 299 ness, that God hath wrought in his children to the gospel. What meltings and mournings, and what a spirit of prayer hath God put upon his people ? 9. There are many young tender plants and buds of grace; such in whom the spirit of God hath stirred a hungering and thirsting, and longing after the great concernments of eternity. I would, upon these grounds, and others of the like import, hope and believe, that the Lord will not remove his everlasting gospel, however he may correct his people for their trifling with, and slight- ing the glorious gospel. I have several times thought, what a day of darkness was upon the world, in respect of sin and superstition. When Christ brought the ever- lasting gospel, what a day of darkness and superstition Was on the whole earth ! But you know What the apostle speaks, 1 Cor. i. 21. " For after that, in the wisdom of God, the world by wisdom knew not God ; it pleased God, by the foolishness of preaching, to save them that believe." When it is nearest day, then it is darkest. There may be an hour of darkness, that may be upon the gospel, as to its liberty, purity, and glory ; and yet there rrray be a sun-shining day, ready to tread on the heels of it. And so much for the resolution of these queries. I shall proceed, as I said, and leave some legacies with you ; which may, by the finger of the spirit, be made ad- vantageous to you, when we are not advantaged to speak unto you. Leg. 1. The first legacy I would leave with you shall be this, Secure your interest in Christ. Make it you£ great business, your work, your heaven, to secure your interest in Christ. This is not an age, an hour, for a man \o be between fears and hopes, between doubting and believing. • ' '^' ; Take not up in a name to live, when you are dead God-ward, and Christ-ward. Take not up in an out- Ward form, and outward privileges. They cried, "The temple of the Lord, the temple of the Lord," that had 300 MR. BROOKS'S SERMOJf; no interest in, or love, to the Lord of the temple. Follow God, leave no means unattempted, whereby your bless- ed interest may be cleared up. Leg. 2. Make Christ and scripture the only foundation for your souls and faith to build on : as the apostle said, 1 Cor. iii. 11. " Other foundations can no man lay than that which is laid, even Jesus Christ." Isa. xxviii. Id. " Behold, I lay in Sion for a foundation, a stone, a tried- stone, a comer stone, a precious stone, a sure founda- tion," Ej)h. ii. 10. Since it is a very dangerous thing, as much as your soul and eternity is worth for you to build on this authority, and that; on this saying, and that; take heed. Leg. 3. In all places and company, be sure to carry your soul preservatives with you. Go into no place nor company, except you carry your soul preservatives with you ; that is, holy care and wisdom. You know in in- fectious times men will carry outward preservatives with them ; you have need to carry your preservatives about you ; else you would be in danger of being infected with the ill customs and vanities of the times wherein you live ; and that is a third. Leg. 4. I would leave with you, is this : Look that all within you rise higher and higher, by oppositions, threatenings, and sufferings; that is, that your faith, your love, your courage, your zeal, your resolutions, and magnanimity rise higher by opposition, and the spirit of prayer. Thus it did, Acts iv. 18, 19, 20 ; 21, 29, 30, and 31. compared. All their sufferings did but raise up a more noble spirit in them ; they did but raise up their faith and courage. So Acts v. 40, 41, and 42. they looked on it as a grace, to be disgraced for Christ; and as an honour, to be dishonoured for him. They say, as David, " If this be to be vile, I will be more vile." If to be found in the way of my God, to act for my God be vile, I will be more vile. Leg. 5. Take more pains, and make more conscience of keeping yourselves from sin than suffering ; from the MR. BROOKS's SERMON. 301 pollutions and defilements of the day, than from the sufferings of the day. This legacy I would beg that you would consider, take more pains, and make more con- science of keeping yourselves from the evil of sin, than the evil of punishment, from the pollutions and corrup- tions of the times, Acts ii. 40. "Save yourselves from this outward generation." Phil. ii. 15. "The children of God must be harmless, and blameless,- without rebuke in the midst of a crooked and perverse generation." Heb. xi. speaks full to the point in hand. Rev. iii. 4. " Thou hast a few names even in Sardis, that have not defiled their garments, and they shall - - walk with me in white, for they are worthy." White' was the habit of the nobles, which imports the honour that God will put on those that keep their garments pure in a defiling day, Rev. viii. 4. " And I heard another voice from Heaven, saying, Come out of her, my people, that ye be not par- takers of her sins, and that ye receive not of her plagues." If you will be tasting and sipping at Babylon's cup, you must resolve to receive more or less of Babylon's plagues. Leg. 6. I would leave with you, is this: " Be always doing, or receiving good." Our Lord and Master went up and down in this world doing good ; he was still doing good to body and sou], he was acted by an untired power; he still doing or receiving good. This will make your lives comfortable, your deaths happy, and your account glorious in the great day of the Lord. Oh how useless are many men in their generation! Oh that our lips might be as so many honey-combs, that we might scat- ter knowledge ! Leg. 7. 1 would leave with you, is this: Set the highest examples and patterns before your face of grace and godliness for your imitation. In the business of faith, set an Abraham before your eyes: in the business of courage, set a Joshua : in the business of uprightness, set a Job : of meekness, a Moses, &c, v &c. There is a dis- advantage that redounds to christians, by looking more backwards than forwards. Men look on whom they 302 mb. brooks's sermon. excel, not on those they fall short of. Of all examples, set them before you that are most eminent for grape and holiness, for communion with God, and acting for God. Next to Christ, set the pattern of the choicest saints before you. Leg. 8. "Hold fast your integrity, and rather let all go, than let that go." A man had better let liberty, estate, relations, and life go, than let his integrity go ; yea, let all ordinances themselves go, when they cannot be held with the hand of integrity. Job xxvii. 6, 6, " God forbid that I should justify you till I die. I will not remove my .integrity from me. My righteousness I will hold fast, and I will not let it go : my heart shall not reproach me so long as I live." Look as the drown- ing man holds fast that which is cast forth to save him. As the soldier holds fast his sword and buckler on which his life depends. So (saith Job) " I will hold fast my integrity ; my heart shall not reproach me. I had rather all the world should reproach me, and my heart justify me, than that my heart should reproach me, and all the world justify me." That man will make but a sad exchange, that shall exchange his integrity for any worldly concernment. Integrity maintained in the soid, will he a feast of fat things in the worst of days ; but let a man lose his integrity, and it is.not in the power of 3II the world to make a feast of fat things in that soul. Leg. 9. That I would leave with you, is this, let not a day pass over your head, without calling the whole man to an exact account. Well, where have you been acting to-day, hands? what have you done for God to- day, tongue ? what have you spoke for God to-day ? This will be an advantage many ways unto you ; but I can only touch on these legacies. Leg. 10. Labour mightily for a healing spirit. This legacy , I would leave with you as matter of great concern- ment. Labour mightily for a healing spjritj away with all discriminating names whatever, that, may hinder the applying pf .balm sto heal our wpundg. Labour for a MR. BROOKS'S SERMON. 303 healing spirit : discord and division became no christian. For wolves to worry the lambs, is no wonder ; but for one lamb to worry another, this is unnatural and monstrous. God hath made his wrath to smoke against us, for the divisions and heart-burnings that have been amongst us. Labour for a oneness in love and affection with every one that is one with Christ, let their forms be what they will. That which wins most upon Christ's heart, should win most upon ours ; and that is his own grace and holiness. The question should be, What of the Father ? What of the Son ? What of the spirit shines in this or that person ? and, accordingly, let your love and your affection run out : this is the tenth legacy. Leg. 11. " Be most in the spiritual exercises of re- ligion." Improve this legacy; for much of the life, and comfort, joy, and peace of your souls is wrapped in it. I say, be most in the spiritual exercises of religion. There are external exercises, as hearing, preaching, praying, and conference; and there are the more spiritual exer- cises of religion, exercises of grace, meditation, self-judg- ing, self-trial, and examination. Bodily exercise will profit nothing, if abstracted from those more spiritual. The glory that God ha«h, and the comfort and advantage that will redound to your souls, is mostly from the spi- ritual exercises of religion. How rare is it to find men in the work of meditation, of trial and examinationj and bringing borne of truths to their own souL Leg. 12. " Take no truths upon trust, but all upon trial," 1 Thes. v. 21. So 1 John iv. 1. Acts xvii. 11. It was the glory of that ohurcb, that they would not trust Paul himself. Paul that had the advantage a'bove all for external qualifications ; no not Paul himself. Take no truth upon trust, bring them to the balance of the sanctuary; if they will not hold water there, reject them. Leg. 13. The lesser and fewer opportunities and ad- vantages you have in public, to better and enrich your souls, *the -more abundantly address yourselves to God in 304 MR. BROOKS'S SERMON. private. Mai. iii. 10, 17. "Then they that feared the Lord, spoke often one to another," &c. Leg. 14. Walk in those ways that are directly cross and contrary to the vain, sinful, and superstitious ways, that men of a formal, carnal, lukewarm spirit, walk in. This is the great concernment of christians. But moreof that by and bye. Leg. 15. ''.Look upon all the things of this world, as you will upon them when you come to die." At .what a poor rate do men look on the things of this world when they come to die! What a low value do men set upon the pomp and glory of it ! Men may now put a mark upon them, but then they will appear in their own colours. Men would not venture the loss of such great tilings for them, did they but look on them now, as they will do at, the last day. Leg. 16". "Never put off your consciences with any plea, or with any argument, that you dare not stand by in the great day of your account." It is dreadful to con- sider,' how many in these days put off their conscience. We did this and that for our families, they would have else perished. I have complied thus, and wronged my con- science thus, for this and that concernment. Will a man stand by this argument, when he comes before Jesus Christ at the last day ? Because of the souls of men, many plead this or that, Christ doth not stand in need of indirect ways to save souls, he hath ways enough to bring in souls to himself. Leg. 17. " Eye more, mind more, and lay to heart more, the spiritual and internal workings of God in your souls, than the external providences of God in the world." Beloved, GOD looks that we should consider the operations of his hand ; and the despising the works of his hands is so provoking to him, that he threatens them to lead them into captivity, for not considering of them. But above all, look to the .work that God is car- rying on in your souls : not a soul, but he is carrying on MB. BBOOKS'S SERMON. 3Q4 some work or other in it, either blinding or enlightening, bettering or worsting; and therefore look t<* what God, is doing in thy soul. All the motions of God within yog are steps to eternity, and every soul shall be blessed or cursed, saved or lost, to all eternity, not according to outward dispensation, but according to the in,wa;rd op«s rations of God in your souls. Observe, what humbling; work, reforming work, sanctifying work, he is about in thy spirit, what he is doing in that little world within- If Gad .should carry on never so glorious a work in thA world, as a conquest of nations to Christ ; what wouhi .it- advantage thee, if sin, Satan, and the world should, tri- umph in thy soul, and. carry the day there? Leg. 18. "Look as well on the bright side, as or tb§ dark side of the cloud; on the bright side of providence,, as well as on the dark side of Providence." Beloved, there is a great weakness among christians, they do so pore on the black tide of Providence, as that, they have no heart to consider of the bright side. If yon look on this black side of the providence of God to Joseph, how terrible and amazing was it 1 But if you look on the. bright side, his fourscore years reign; bow glorious was it I If you look on the dark side of fche provi« dence of God to David, in his first year's banishment, much will arise to startle you; but if you turn to the bright side, his forty years reign in glory, how amiable was it ! Look on the dark side of the providence f God to Job; Qh how terrible was it, in fhe first of Job 1. But. compare this with the last of Job, where you have t.hf bright side of the cloud, and there God doubles all bis mercies to him- Consider the patience of Job, and tb§ end that the Lord made with him. Do not remember thg beginning only, for that was the dark sides but turn to, the end of him, and there was his bright side. Many sins, many temptations, and much affliction would be prevented: by christians looking on the bright side off Providence, as well as on the dark. Leg. ip.; Keep -up precious thoughts pf God und.fer thfs X 306 -me. brooks's sermon, sorest,' sharpest, and severest dispensations of God "to you, Psal. xxii. 1, 2, and 3. " My God, my God, Why hast thou forsatfeh me? Why art thou so far from help- ing me, and from the words of my roaring? O my God, I cry in the day time, but thou .nearest not, and in- the night season, and am not silent." There was the psalmist under smart dispensations: but what precious thoughts hath he of God under all ? " But thou art holy, O thou that inhabitest the praise of Israel : though I am thus and thus afflicted, yet thou art holy." Psal. lxv. 5. "By terrible things in 'righteousness wilt thou answer us> © God of our salvation." Leg. 20. " Hold on, and hold out in the ways of well- doing, in the want of all outward encouragements, and in the face of all' outward discouragements." It is nothing to hold out, when we meet with nothing but encourage- ments; but to hold out in the face of all discouragements is a christian duty, Psal. xliv. " Though thou hast sore; broken us in the place of dragons, and covered us with the shadow of death ; yet have we not dealt falsely in thy covenant; our heart is not turned back, neither have we declined; from' thy ways." It is perseverance that crowns all. "Be thou- faitirful to the death, and I will give thee a crown of life/' "■ Rev. ii. 10. " And he that endureth to the. e'nd shall- be saved," Mat.xxiy. It is- perseverance in well- doing that crowns all our actions. If you have begun in the spirit, do not end in the flesh ; do not go^avvay from the 3 captain of your Jalvation ; follow the lamb, though- others follow the beast and the false prophet.. . ■ ! : Leg. 21." I'n all your natwfral, 1 civil, and jeligious ac- tions, let divine 'glory still rest in your: souls/' Rom. vii. 8; 1 Cor. x. 11. In all your hearing, in all your prayings, let the glory of Christ carry it: ■in all your closet-duties^ let the glory of Christ lie nearest your hearts. i Leg. 22". " Record all special favours,.; mercies, provi-: dences, and experiences." ' It is true, a man should do no-' thing else, should he record all the favours and experiences, of- God towards him ; and therefore my legacy is,: record mr. brooks's sermon. 307 all special favours, peculiar experiences. Little do you know the advantage that will redound to your souls up- on this account, by recording all the experiences of the shinings of his face, of the leadings of his spirit. Many a chrjstian/loseth much by neglecting thisduty. Leg. 23. " Never enter upon the trial of your estate, but when your hearts are at the best, and in the fittest temper. It is a great desire of Satan, when the soul is deserted and strangely afflicted, to put the soul on trying work. Come, see what thou art worth for another world, what thou hast to shew for a better state, for an interest in Christ,; a title for heaven. This is not a time to be about this work. Thy work is to get off from this temp- tation, and therefore to pray and believe, and wait upon God, and be found in all those ways whereby thou mayest get off the temptation. Leg. 24. Always make the scripture, (and not your- selveSj nor your carnal reason, nor your bare opinion) the judges of your spiritual state and condition. I cannot see my condition to be good. I cannot perceive it. What ? Must your sense, and your carnal reason be the judge of your spiritual state? Isa. viii. 20. " To the law, and to the testimony if they speak not according to this rule, it is because there is no light, no morning in them." John xii. 24. " The*word that I have spoken, the same shall judge you at the last day." The scripture is that which must determine the case in the great day; whether you have grace or no, or whether it be true or no. Leg. 2*. Make much conscience of making good the terms on which *yau closed with Christ. You know the terms, how that you would deny yourselves, take up his cross, and follow the Lamb wheresoever he Should go. Now you are put to take up the cross; to deny your- selves, to follow the Lamb over hedge; and ditch, through thick and thin, dotnol/ turn your backs on Christ. The worst of Christ is better than the best of the world. Make coiisqience of making good your terms, tO' deny yourself, your natural-self, your • sinful-self, your xi\i* X2 SOS MR. BROOKS'S' SEBM-O-N'- giouR-self, arid to follow him ; and if you do so, Oh! wha8 an honour will it be to Christ, and advantage to your- selves, and a joy to the upright! Leg. 26. Walk by no rule bat such- as you 1 dare dfe by, and stand by in the great day of Jesus Christ. You may have many wayS prescribed to worship by, but walk by none but such as you dare' die by, and stand by, before Christ Jesus. Walk not by a multitude, for who dare stand by that rule, when be cotoes to die ? Make not the example of great men a imte to go by : for who dare die by, and stand by this, irt the great day of account? Do not make any awthoTity, that stands in opposition to the authority of Christ, a rale to walk by : for who dare stand by this, before Jesus Christ? Ah! Sirs, walk by no rule, but what you dare die by, and stand by ? at the great day. Leg. 27. And lastly, sit down, and rejoice with fear, Psalm i. " Let the righteous rejoice, but let them rejoice with fear." Rejoice, that God hath dome your souls good by the everlasting gospel : that he dtdnot leave you till he brought you to an acceptance of, to a closing with, and a resignation of your souls to Christ, and the clearing up of your interest in him. Rejoice, that yotf have had the everlasting gospel in so much light, purity, power, and glory, as you have had for many years together. Rejoice in the riches of grace, that hath carried it ia such a way towards you. And weep that you have provoked God to take away the gospel, that you have nomoreiB9p*©«ed it, that you have so neglected the seasonSi and opportu- nities of enriching your souls. When you should have come to churchwfellowsh'ipj any thing would tM-r%yO» out; of the way. Oh \ sit down and tremble under youf bar- renness, under all your leanness : nolWithstandiwgaH the cost and charge that God bath beer* at> that' you have grown no more into communion with God, and confor- mity to God, and into the lively hope of the everlasting fruirion of God. Here are your legacies, and the Lord make them to work in your saute, amd then they will be MR, CO&LINS'S SERMPN. 309 ■df singular use to ypu, to preserve you so, that you may give up your account before the great and glorious God with joy. Labour to make oflnscieace of putting these legacies into .practice, of sucjuug at these breasts, which will be of use to us till we shaH be gathered up into the fruition of God, where we shall need no more ordinances, no more preaching, or praying. MR. COLLINS'S FAREWELL SERMON. JUDE V. 3. Contend earnestly for thefaiih, tye. nHHESE words contain two parts. 1. A duty exhorted to. 2. The manner of the management of duty. The duty exhorted to, is, t© retain the faith delivered to the saints. The manner of its management is, that we should ear- nestly contend to keep it. 1 opened the terms, what is meant by faith. It is not so much the grace of faith, but the doctrine of faith; not special faith, whereby we apprehend special mercy upon a promise made to theeleet, but the fides que •ereditur, the whole substance of the doctrine of Christ, as to things that are to be believed, and duties that, are to be practised. But Why is it said, the faith that was once delivered? (that is) invariably, irrevocably, once for all. ** To the saints," respects the privilege the saints of God had in the faith that God had left. It is the faith of the gospel* committed as a treasure : and the church is called a 310 MR. COLLINS's SERMON. candlestick, not only to hold out the light, but to hold the light : whence the church is called the pillar, or the ground of truth. Not that they are to make doctrines, but to hold forth the doctrines of Christ, even as tables and pillars, upon which proclamations are hung and held forth to be made public: so is the church of Christ, it is that in which the truths of the Lord Jesus are kept, and will be kept from one age to another. But what is the import of the word "earnestly contend ?" It is a word used only once in the New Testament in the composition. The word in the root is frequently used, and imports a struggling with might and main, as those that use to run at games. It is used for Jesus -Christ in his sufferings, he was in an agony ; the same word from whence this word is compounded. The apostle would imply such a contention, such a struggling to keep the faith of the gospel, as one word in the English is not , able to express it, arid interpreters very much differ,, what is the import. The best do center in this, that, we should contend for the faith,, as men that would contend to keep their very lives. The proposition is this, that it is the duty of the saints of God to maintain an earnest contention, to struggle for, juid to. keep the faith that was intrusted with them: wherein doth this contention consist ? 1. It is pot a carnal contention ; the weapons of our warfare, are >not carnal, but spiritual, the saints are not called to contend for the faith with carnal weapons, with carnal power and force : (not by might and power, _but by the .spirit of God) force and power, and a fleshly arm, prison, pillars., and chains, and taking away of men's comforts and estates upon the account of the faith of. the gospel, hath been the usual way of error's .defending it- self: prayers and tears are the church's weapons. 2. It is not a contention of uncharitableness. This allows no murdering, either of thebodies or souls of men. Christians are so to contend against error and sinful prac- tices, as to love their persons, and pity those they con-r MR. COLLINS'S SERMON. 3H tend with* There are some opinions, that there is no way to shew a holy way of ,zeal against, nor to be able to de- stroy them, but by a holy separating from the .persons. There were such to whom it was not lawful to.-say God speed, or receive them into their houses : but yet this in order to the saving -their souls ; saving some, plucking them as brands out of the fire. But positively, this holy contention consists in these four -things. i.. In managing the sword of the sprrit, the word of God, against errors arid sinful practices, to be able to -confute them mightily, as A polios did, out of the scrip- tures, shewing the Jews that Jesus is the Christ. ... .2. By prayer: for to pray down sinful opinions and practices. That we mean when we pray, thy kingdom come, that the gospel may run on and be glorified : that Ihese nights. of darkness may be dispelled, that truth may shine to the perfect day. 3. By holy practising against them : by holding forth .the word of life in your conversations ; by striving toge- ther by a mutual provocation for the faith of the gospel ,in respect of holy walking. 4. By being able to suffer for them. The reasons of the point 1 gave you. I shall now sum up all in a word of exhortation, to press every one that bears, the name of a saint, to take up this exhortation of the apostle, "Earnestly to contend for .the faith that was, once delivered to the saints.". The sum of all is,, to heg that you would be valiant for the truth of Christ ; that whatever hath been delivered to you, consonant to the truth, agreeable to the faith deli- vered, to us, that you would struggle .might and main,, by all Christian courage, by argument, practice, prayer, by •suffering, rather than, let go those truths that God hath .taught you by his faithful minister-, ; that, Christ hath .been, preached to you. Those, scrjptuns you have in your hands ; .those doctrines you .have, learned by expe- dience, by prayer, by searching, the word. Those ways 31-2 MR. COLLINS's SEfcMOtf, of Worship God hath taught you; those patterns of his house, sand outgoings and returnings there, that he hath •tattght you. Be exhorted to hold them fast, and not let them gb. " Contend earnestly for the faith," &c. It is to'be lamented, that there is so sad a spirit of in- differericy among Chlrstians, as we find at this day. Many do so carry it, as if there were nothing in the gos- pel of Christ that were worthy the owning by practising, or worthy owning by suffering. This lukewarm, indrffe- 'reriftemper ! uatb*done ! the church of God a great dedl of inischief formerly, and if admitted now, will do y«ow as much mischief again. It hath been ofteof the siris which the Lord attbisday is judging, and 'punishing his poor peo- 'ple for, that our zeal hath been so hot against one ano- ther for mere circumstances, and so cold When We are like to lose the substance; that our contentions rise So high in matters terdly of any moment, and our spirits work so low when they are to gain the great things for which Christ suffered, and which ho' delivered to -us-.- It is my work, therefore, to beg you, that you would put on a holy resolution, : that there maybe no con'tention among us (for we are brethren) but only that contention, Who may most retain, and evidently Witriessthe faith that is delivered to us. It is the trust God hath committed, and he doth expect and look'hOW we will manage it with eou- -irage arid confiderice, to k«ep the faith Of the gospel. There are very great -oppositions against you, and 'there ought to be gPdat resolutions of christians to maintain themselves against such oppositions. It is a very sad thing that christians should see the,; faith and the 'way 'Of the gospel of God, as it were taken from them at any time, and they have not one word to speak, nor any thing at all to venture in suffering for the Ways and truths of Jesus Christ. TVToses -had such a %6ly zeal that 'Wh" "-" --- vt~:<=--' ---;*•- "-- ME, COLLtNS'S SERMON. 327 burning furnace, but we are terrified with hell top. We .are terrified by the threats of the great king, but we are likewise terrified with the threats of the great God. He is able to deliver us out of your torments, you are notable to deliver us from his torments. So in the case of Daniel. Arm yourselves with this resolution of suffering, and lying down patiently and meekly under those things that you cannot do, so that God may be honoured by your holy resolution upon this account. For truly, you never do contend successfully for the faith of the gospel, till :you contend by suffering ; for it is said, Tbey overcome by the blood of the Lamb. You never make religion your business, till the world see you can let such great things go, as life, estate, liberty, to keep it. Then wisdom is justified of her children. You never glorified the truths of God so much by practice, or writing, as by suffering for them. Those glorious truths against popish justifi- cation, mixing of works with faith, transubstantiation, purgatory, idol-worship, against all those things that were superadded contrary to God's institution, there is such a glory upon the truths, that is hard for the popish power ever to darken them again, because we s^e them written in the honourable and blessed scars of the wit- nesses, and burnings of those glorious martyrs. If you would take one another by the hand, when God takes away our faithful guides, and say, brethren, sisters, friends, come let us hold together. There is no way in the world to hold on together like suffering; for the gospel really would get more advantage by the holy, humble, sufferings of one gracious saint, merely for the word of righteousness, than by , ten thousand arguments? used against heretics, and false worship. Compare Phil. i. 12, 13, 14. with the 27, 2S,and 29th verses. How are Paul's bonds a furtherance of the gospel? Paul no doubt was called an evil doer, that sowed heresy, and was hated every where. Saith he, " Many of the bre- thren of the Lord waxed confident by my bonds, and were much more bold, to speak; the word without fear."; 328 MR. G01tlNS*S SERMON. Here is the great encouragement : and that is in the 27th verse, and he speaks it as one that was leaving of them, " Only let your conversation be as becometh the gospel of Christy that you may stand fast in one spirit, with one mind, striving together for tfire faith Of the gospel, and in nothing terrified by your adversaries, for unto you it is given, not only to believe, but also to suffer," &c. It is given to you as a duty, given to you as a privilege. O that you would confirm one another, and in slippery times hold up one another by the hand ! Do it in goirig after God's call, and in this way, suffering for those truths you cannot otherwise hold and maintain. Truly, Christians, you had need be armed with resolu- tions ; for the World is always counting the things God's people have suffered, for very little, and they count it prudence not to meddle therein. Those men that have easy, soft terms to comply, that they have a latitude to do any thing, I believe some Christians are of that opi- nion, that they would even think the saints of God were ill-advised to venture their all upon those truths they see others died and suffered for. It is a sad thing, many Christians study to draw out the lines of obedience as far as the honesty of the times will give them leave, but no farther : that they would go on with the Lord Jesus to the high priest's hall, and there deny him : or that would be willing to dp any thing for Christ, but are willing to suffer nothing for Christ* You do very little honour Jesus Christ in this, and you will very little honour yourselves at the last. It is upon this account that Christians, if they see even against plain conviction of conscience, and the word, that there are super-instituted things broken in, as in conscience they cannot submit to, yet they cannot comply, why ? they may be used lawfully, though not superstitiously. But saith the apostle Paul, " Do I yet strive to please men ?" Gal. i. 10. "Am I then the servant of Christ?" You cannot be the servants of Christ, if you strive to please men. Woe be to you that please men, and displease MR. COLLINS'S SERMON. 329 God. " He that would be my disciple, let him deny himself, and take up his cross," &c. What is that? Deny wife, children, relations, comforts, he must be will* ing to go out of all. Those duties the Lord Jesus Christ is most glorified in, they are either those our slothful hearts are most unwilling to do, or that our fearful hearts are most unwilling to suffer for. Therefore arm your- selves with resolutions to suffer. I intended to have taken up four appearances and coverings that saints usually take up for to hide them- selves, as under a covert, to beat down the gospel-war- rants and commands, to suffer for the faith delivered. 1. The notion that a christian hath of indifference of things, that they are but toys and trifles, that they may be done, or not done. It is not my work to tell you what is indifferent, or name any thing in particular. As I re- member in the book of martyrs, the usual argument was, why cannot you worship the idol ? Why cannot you bow down as well as others ? It is a small matter. Cannot you shew your outward reverence, and keep your heart to yourself? Indeed if there were any thing that is indiffe- rent, a christian hath a marvellous latitude in point of doc- trine, in point of worship. I would caution you there- fore. The term of indifferent, I suppose it is devised as a pillar to rest the conscience on, which otherwise would startle, and look with a broad face upon them. Things that come under this notion, had need well to be weigh- ed and considered. If they tell you plainly they came out of Rome, and had the plague of popery upon them. They came from hell, were hatched there, and the curse of God is upon them ; nobody will entertain them. They must pretend they came from the church, from the apos- tles, descending from the scriptures ; and hence they are entertained with the freedom and willingness, as that most christians take no notice, but fall down under them ; and so the very power and life of religion and holy prac- tice is eaten out. The devil hath three ways whereby he makes men seek after him. First, commonly he doth 330 MR* COLLINs's SERMON; cover holiness with other names.. Secondly, he persuades that sins are but little. Thirdly, that they may repent hereafter. The first is suitable to my purpose, that vir- tue or grace is covered with other namts: therefore if a man be holy, he is called precise; if zealous, he is said to be rash ; and if it be really a sin, it shall come under the name of indifferency, a toy, a trifle, and things of that nature. Therefore you had need be cautious ; for it is not so much what name the sin has, what title it goes under, as what it is really. As to things of doctrine and worship I know there is no medium ; every man must give an account to the Lord what he does; therefore I do not tell you what is indifferent, and what not ; but search the scripture, take heed what you receive for indifferent. The second thing christians will say, is, I hope without danger I may comply with them, considering I bear them as my burthens. This is very like the young man in the gospel ; became to Christ and would have him come up to his terms; and when Christ told him, yet he lacked one thing, go sell all, &c. he went away sorrowful. So, many christians they would follow Christ, but they can- not, because there is not such security in it, but they will go away sorrowfully. Thou hypocrite ! art thou willing to forsake all for Christ, yet canst not leave life, liberty, and some of these small things? Will you wound the name of Christ, and pretend to be sorrowful for it? I conclude, thy pretence shall not excuse thee ; for so was Pilate loth to crucify Christ ; and, as a means and expedient, hecalls for water and washes his hands, saying, " I am innocent from the blood of this just man." But do you think God ex- cused Pilate ? No more will he you. Whatever is brought to you, is either forbidden or commanded by God. If forbidden by God, why do you meddle with it ? If com- manded of the Lord, why are you burdened with it ? why do you it heartily? For the Lord loves one that is cheerful in his service. Neither man nor God is pleased with such. A third thing, which satisfies many, is, That they may follow in some things the opinions of wise men, holy men, MR. C0LL1N6'S SERMON. 331 and good men ; that they may do as they do. I shall say but these two words: first/ many men are reputed good, wise, and honest, that are not so. A man may be accounted an honest man, that yet may be covetous : he may be ac- counted a very good man, yet be really corrupt in heart, and in his lusts ; therefore it is good to try men. I dare not trust mine own heart, (unless God gives strength, and grace, and assistance every moment) lest I should be- tray the truth of Christ upon some advantage. When the devil would set abroach an evil opinion or practice, it is his common way to turn it up in some clean vessel. Men of civil honesty and goodness: you read the old prophet drew the young one in.though expressly forbidden by God himself. When you do not fear a young christian, it may be the example of an old minister shall draw you : there- fore it is good to mind who you follow. Secondly, grant they are all good and real, they are men fearing God, (as there are some ;) yet God will not let his people know all his mind. There are some that would, but cannot know all his mind and will; the Lord is free and voluntary, he reveals things necessary to salvation ; but for other things he withholds. But what is your rule? Call no man mas- ter. You are to follow no man further than he follows Christ : and indeed for a man to follow the examples of others, wherein they sin and do not know it, it is just like the case of holy Noah, (who was a gracious man) and knew not the strength of the grape, he was drunk with his own vineyard: but what was the fruit of it? His son Cham saw his nakedness, and discovered it. If good and holy men taste of the intoxicated wine that is too strong for them, and know it, will you sip after them ? Unless you will discover your nakedness, and proclaim it from gene- ration to generation, and make yourselves Chams, not sons of the prophet : therefore I know not what warrant you have to follow such examples. The fourth thing is this; christians usually do no good by standing out. Answ. Whether we get good, or do good or no, we are to do our duty. The Lord will 332 mu. calamy's skbmon. honour you for suffering for the truth, 2 Thes. i. 2, 3, 4, 5. And by suffering you shall confirm the saints, and bear testimony ; you shall witness against all false doc- trines, and false worship, before the whole world. By your humility and patience, when you suffer not as evil- doers, but as those that suffer for the word of righteous- ness, the word of truth, for holding fast the Lord Jesus and his faith, that is more precious than heaven and earth, than any created thing. This will make your name as a sweet savour to all generations; when those that aposta- tize, persecute, and oppose Jesus Christ, their memories shall be left as a curse to the people of God. MR. CALAMY'S SERMON. 1 Sam. iv. 13. And when he came, lo, Eli sate upon a seat by the way side, watching ; for his heart trembled for the ark of God. ^l^HAT you may the better understand these words, you must know, that whatsoever God threatened against old Eli, in the second and third chapters, because he did not restrain his wicked sons from their lewd courses, is here executed in this chapter : therefore we read there were four thousand Israelites slain by the Phi. listines. And the elders of Israel met together to con- sult how to repair this great loss; they confess it was the Lord that had smitten them. For, say they, " Where- fore hath the Lord smitten us to-day before the Philis- tines ?" And they conclude, the way to repair this their loss, it was, to fetch the ark of the covenant of the Lord from Shiloh, and carry it into the battle; whereupon they MR. CALAMI'S SERMON; 333 appointed Hophni and Phinehas to fetch it, whereby they imagined that the presence of the ark would save them from ruin, but herein they were miserably mistaken. For this judgment befel not because the ark was not in the camp ; but because their sin was in the camp. The ark of the covenant would not preserve those that had broken covenant with God. And therefore there was a great slaughter of the Israelites, and were slain thirty thousand men, and Hophni and Phinehas were slain, and the ark itself was taken prisoner. But what was old Eli doing? He was ninety and eight years old, and was not able to go to the battle, but sits upon a seat by the way side near the battle ; and there he sits, thinking what shall become of the ark : " And lo, Eli sate upon a seat by the way side, watching; for his heart trembled for the ark of God," for fear lest the ark should be taken. — He was not troubled, what should become of his two sons, or what should become of the people of Israel, but what should become of the ark of God. In the words are, three parts. 1. Old Eli's solicitousness for the ark. 2. Old Eli's heart trembling for fear of the ark. a. Old Elf s preferring the safety of the ark before the safety »f bis two sons, wife, and children. " He sat upon a seat by the way side watching, for his heart trembled for the ark of God." But what was the ark of God ? Why should old EliV heart tremble for fear of the ark ? I answer, this ark was the holiest of all the things of God ; it was so holy that it made every place holy where it came, 2 Chr. viii. 11. " And Solomon brought up the daughter of Pharaoh, out of the city of David, into the house that he had built for her, for he said, my wife shall not dwell in 'the house of David king of Israel, be- cause the places are holy iv hereunto the ark of lihe Lord bath come." This ark was the dwelling-place of God, it was the habitation of God, Psal. xcix. l. "The Lord xetgneth, he sitteth Ibetween the cherttbims." Now these 334< MR. CALAMY'S SERMON. cherubims were placed over the ark; it was the speaking place of God, he met his people there, and there he gave an answer to them. Exod. xxv. 21,22. "And thou shalt put the mercy-seat, above upon the ark, and in the ark thou shalt put the testimony that I shall give thee: and there will I meet with thee, and I will commune with thee from above the mercy-seat, from above the two cherubims, which are upon the ark of the testimony, of all things I shall give thee in commandment unto the children of Israel." This ark was God's foot-stool, and all the people of God worship him before the foot-stool of God. Psal. xcix. 5. " Exalt ye the Lord our God, and worship at his foot-stool, for he is holy." The ark, it was the glory and the strength of Israel, Psal. Ixxviii. 61. " And he delivered his strength into captivity, and his glory into his enemies hands; and it was the terror of the enemies of God." And therefore when the ark came jnto the battle, the Philistines were afraid, and said, "woe unto us, for God is come down into the camp." And indeed this ark was called Jehovah, Num. x. 35. "And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scat- tered ; and when it rested, he said, Return, O Lord, unto the many thousands of Israel." In a word, the ark was a pledge and a visible symptom of God's gracious pre- sence with his people. As long as the ark was saved, they were saved ; and when the ark was with them, then God's presence was with them ; but when the ark was gone, God was gone, his comforting presence, his protect- ing presence, and his preserving presence. And there- fore no wonder that this good old man sat watching here for fear of the ark. I call him good old man, many are of opinion that he was not good, because he. suffered his sons to be wicked ; and indeed bis fault was great, but surely he was a good man, and I have two reasons to prove it. First, in that he. took the punishment of his iniquity so patiently, " It is the Lord, let him do what seemeth him good." And secondly, he was a good man, MR. calamy's sermon. 335 as appears by the text,' his solicitousness for the ark : *' he sat trembling for fear of the ark." Now this ark was a type of three things. First, it was a type of Jesus Christ; for God spake from the ark; so God speaks to us by Christ. Secondly, it was a type of the church of Christ; for as the ark was the preserver of the two tables of the law, so the church of Christ is the preservative of the scriptures. Thirdly, the ark was a type of the ordinances of Christ; for as God , r or;(? ■' '->' iTJ'sfiwr o :> :;- f MR. calamy's sermon. 343 will your concernments do you good if the gospel be gone ? Wherein doth England exceed other places ? There is more wealth in Turkey than in England, and the heathen nations have more of the glory of the world, than any christian king hath. What is the glory of England ? What is the glory of Christianity but the gospel ? If the gospel be gone, our glory is gone. Pray remember Eli's daughter-in-law, the wife of Phinehas, she hearkened not, though a man child was born, and would receive no comfort, but called his name Ichabod: for the glory is departed from Israel, the ark of God is taken. O when the glory is gone, Who would desire to live ? I am loth to tell you the sfofy of Chrysostom, he was but one man, yet when he Was banished Constanti- nople, the people all petitioned for him, and said, " they could as well lose the sun out of the firmament, as lose Chrysostom from ambhg' Ihem." Fourthly, Let me persuade you not to mourn immode- rately, neither be discouraged. I would willingly speak something to comfort you before I leave you. I know ho^ by what strange providence I came here this day, and the Lord knows when I shall speak to you again: there- fore I would riot send you home comfortless. O there- fore mourn not as withodt hdp'e^ for I have four argu- ments to persuade me*, that the ark of God will not be lost, though it be in danger of losing. First, Because God hath ddhe' great things already for this nation ; and I argue like Mano'ali'ff wife, surely it God had intended to 1 destrby us, he would riot have done that he' hath done for' us. He that hath done so much for ws, will not now forsake us. Arid therefore though owf hearts tremble, yet let ihem not sink within us. Secondly, I argue froin the albundarice of praying peo- ple ttatft are in thfs nation^ there are many that night and, day pray unto God, that the' ark may not be taken; and let me assure ybu, God will never forsake a praying and reforming people. When God intends to destroy a na- tion, and ta&d away tlte ark, he ta'kes away the spirit of Si<* MR. calamy's sermon. prayer; but where God gives the spirit of prayer, there God will continue the ark. You all know, that if there had been but ten good men in those five cities, God would have spared them. We have many hundreds that fear God in this nation, that do not give God rest, but night and day pray unto God for this land. And who knows but for their sakes God will spare the ark ? Thirdly, Another ground of comfort is this, that God hath hitherto dealt with England, not by way of rule, hut by way of prerogative. We have had unchurching sins all the reign of Queen Elizabeth, and of King James; and the godly ministers have been threatened ruin from year to year; but God hath hitherto saved England by way of prerogative. God hath spared us, because he will spare us. According to that text, " I will be gra- cious, to whom I will be gracious." God will not be tied to his own rule, and who knoweth but God will de- liver us ? Fourthly, Another ground of comfort is, that God is now pouring out his phials upon Antichrist, and all this shall end in the ruin of Antichrist ; God is pouring forth his phials upon the throne of the beast, and all these transactions shall end in the ruin of Antichrist ; though some drops of these phials may light upon the reformed churches, and they may smart for a while, and God may severely punish them, yet it will be but for a little while hut the phials shall be poured out upon Antichrist. God may scourge all the reformed churches before these phials be poured out, and persecution may go through them all ; the which I call drops of these phials, but the phials are intended for Antichrist, and shall end in the time of Antichrist : and whatsoever becomes of us, yet our children, and our children's children, shall see the issue of the phials poured out upon the whore of Babylon, This I speak for your comfort* . Fifthly, I am to exhort you, that you would all of you contribute your utmost endeavour to keep the ark of God fjrbin. being taken. And here. J shall sh§w you, MR. CALAMY's SERMON. 345 1. What the magistrate should do. 2. What the minister should do. 3. What the people should do. First, What the magistrates should do. I shall say but little of them, because I am not now to speak to them. They are to use their authority for the settling of the ark; for the ark of the covenant will be like the ark of Noah, always floating upon the waters, until the magistrates settle it. Thus David, 2 Sam. vi. 12* he gathered to- gether all the chosen men of Israel, thirty thousand to fetch home the ark. So Solomon, he assembled the elders of Israel, and the heads of the tribes, the nobles, and the chief of the fathers of the children of Israel to Jerusalem, with a great deal of pomp, to bring up the ark of the covenant of the Lord into its place. O that God would encourage our nobles and magistrates that they might be solicitous to settle the ark. Magistrates must not be as the Philistine ; they had the ark, but what did they with it? They set it up in the house of Dagon, but Dagon and the ark could never agree. Where false religion comes in at one door, the true religion goes out at the other. You must not put the ark and Dagon together. Secondly, What must the ministers do to keep the ark from losing ? + They must endeavour after holiness. The ark will never stand steady, nor prosper upon the shoulders of Hophni and Phinehas. A wicked, profane, drunken ministry, will never settle the ark. It must be the sober, pious, godly ministers that must do it. How holy must they be that draw nigh to the God of holi- ness Thirdly, What must the people of God do, that the ark may not be lost ? There be five things I shall com- mend unto you, and then commend you to God. 1. You must not idolize thjjrark. 2. You must not undervalue the ark. 3. You must not pry into the ark. ■ 4. You must not meddle with the ark without a law- ful call, 3&6 MR. CALAMY's'SEftMON. 5. You must keep the covenant of theaik. First. You must not idolize the ark, that was the siti of the people in the text. They thought the very pre- sence of the ark would excuse them, and keep them safe, and, therefore, they carried the ark into the camp. Though they reformed not, and repented not, yet they thought the ark would save them. So many there be that think the ark will save them, though never so wicked. But nothing will secure a na- tion, but repentance and reformation. Secondly, Do not undervalue the ark. This was Michal's sin, 2 Sam. vi. 14, 15, 16. " When David danced before the ark, and Michal mocked him, and de- spised him in her heart, (but, saith he) it was before the Lord, and if this be vile, I will be more vile." Some men begin to say, what need we any preaching, will not reading prayers serve ? Others say, what need so much preaching, will not once a day serve ? Now this is to undervalue the ark ; therefore let us say as David, if to preach the word, if to fast and pray for the nation, " if this be vile, then 1 will be more vile." Thirdly, We must not pry into the ark. This was the sin of the men of Betbshemesh. 1 Sam. vi. 19. rt They loooked into the ark, and God smote theffi, and cut off fifty thousand and threescore rrien.' T Be not tob curious in searching where God hath not discovered' or revealed. For example, there be great thoughts of a heart, when God will deliver his people, and set his churches at liberty ; and many men talk much of the year 1666. That shall be the year wherein Antichrist shall be destroyed. And there are strange impressions upon the hearts of many learned men,- as to this year. Some go to the year 1669, and others pitch upon other times. But, truly, if you will have my judgment, and I am glad of this opportunity to tell you, this ig to pry too much into the ark. Remember the text, Acts i. 17. '<• It is not for you td know the times or the seasons -which the Father hath put in his own power." Arid thu«< MR. CALAMV'9 SERMON. 347 to conclude upon any particular time, if you find you are deceived, it is the way to make you atheists, and that afterwards you shall believe nothing. And those minis- tejs do no .service, or rather ill service to the church of God, that conclude of the times and seasons. A Popish author saith, that in the year 1000, there was a general belief over t,he christian world, that the day of judgment should be that year ; but when they ..saw it happened not, they fell to their old sinning again, and were worse than before, and believed nothing. Well God's time is the best, therefore let not us pry too much inljO th,e ark. Fourthly, You must not meddle with the ark, unless you have a lawful call to meddle with it. This was the sin of Uzzi, 2 Sam. vi. Q, 7. the ark was in danger of fail- ing, and he, good man, meaning no hurt, to keep up the ark, took hold of it ; but, for bq doing, he destroyed him- §elf, and made a breach, and hindered the carrying home of the ark at that time. We Jiave had a great deal qf disorder heretofore; and an abundance of well-minded people usurped upon the ministerial offices,, they were afraid the aik was falling, and therefore they touched the ark, they laid hold on the ark; but. their torching the ark hath undone the ark, and themselves too. O take heec} of touching the ark. Fifthly, If ever you would preserve, the ark, then keep the covenant of the ark ; keep the law which the ark preserves. The ark was a place wherein the law was kept, the two ^abjes. Keep the law, and God will keep the ark; bu^ if you break th,e law, you will forfeit the ark. The a,rlc wa$ called l^he ark of the covenant. Keep covenant wit,h, God, and Qod will preserve the ark ; but if you break the covenant of the ark, the covenant made in bfjptisrn, and that covenant often renewed) in the ^acra- ir^ent, if, you brje£l$. covenant, God will takeaway the- ajck. 348 JOHN GASPINE'S FAREWELL SERMON. Preached at Ashpriors in the County of Somerset, the two last Lord's days before Bartholomew Day, 1662. Luke xii. 32. Fear not, little flock, it is the Father's good pleasure to give you the kingdom. ¥N this chapter we have the sum of a precious sermon which our Saviour makes to his disciples in the pre- sence of the multitude. In which" we have, 1. Several cautions in the first twenty verses of that chapter. 2. Some exhortations from thence to the end of it. The cautions are these. First, To beware of hypocrisy, in the three first verses. Beware of the leaven of the Pharisees, which is hypocrisy ; and the motive wherewith he backs this caution, is this, that all things should be opened and made known hereafter, how closely soever they may be carried, and how secretly soever their sins may be com- mitted here. Men may think to varnish over the foulest of their actions by fair and plausible pretences, and so to hide their iniquities from the eyes of God and men ; but they are much mistaken ; for there is nothing " cover- ed that shall not be revealed, nor hid, that shall not be known." ver. 2. Secondly, He warns them to beware of timorousness and fearfulness in publishing his gospel, from the begin- ning of the 4th to the 12th verse, " I say unto you, my friends, be not afraid of them that kill the body, and after that, they have no more that they can do. But I will MR. gaspine's sermon. 319 forewarn you whom you shall fear, fear him, who after he hath killed, hath power to cast into hell. I say unto you, fear him." » Thirdly, He cautions them to beware of covetousness^ and this caution of his was occasioned by one that desired Christ to speak to his brother to divide the inheritance with them, verse 13. Upon this, Christ takes occasion to caution them against covetousness, verse 15. " And he said unto them, take heed and beware of covetousness." And that he might set out the folly of this sin of covet- ousness, he doth elegantly set it forth by a parable of a rich man, who was coveting after more and more of this world, and was casting, plodding, and contriving how to pull down his barns, and to build greater ; and how to increase his estate in the world, when God said unto him, " Thou fool, this night shall thy soul be required of thee ; and whose then will these, things be which thou hast provided?" from ver. 15 to 20. Having given them these cautions, he proceeds to give them several exhortations, as to seeking after the kingdom of God, to giving of alms, to watchfulness against the coming of Christ to judgment, and several other duties which I shall not now insist upon. The text contains that exhortation of Christ, wherein he exhorts them to undauntedness and resolution in the ways of God. " Fear not, little flock, for it is your Fa- ther's good pleasure to give you the kingdom." The words may be divided into these two parts. First, Here is an exhortation. Secondly, The reason of this exhortation. First, An exhortation, " Fear not little flock." In the which here is, 1 . A very loving compilation, in the words to putpw wol/aw, little flock. 2. The exhortation itself, i*v to&, fear not. In the reason of the exhortation,, viz. " For it is your Father's good, pleasure to give you the kingdom." We have these things considerable. B&Q MR. GASPINE'S SERMON. Fi ret, Here isfyour Donor, your Father, Secondly, Here iscthe donum o/r gift itself, which 'God will bestow upon his people, and that is the kingdom; by which is meant the kingdom Of heaverr. Thirdly, The persons on Whom God will bestow this kingdom; and that is you, you, my little flock. Fourthly, The mafiiier of God's bestowing the kingdom of heaven upon his little flock", and that is by gift, " It is y6ur Father's good pleasure to give," &c. Pifthly< and lastly 1 , The motive that prevails with God to'give the kingdom of heaven to his'people, and that is' his own good pleasure, " It is your' Father's good plea- •swe," &c. So that you see every word hath' its'we%MJ Here is ve.»y much 'profitable matter contained ! in' a few words; and many useful and profitable observations may be ob- served from it. As, Doct. First, That Christ's 1 flock is btft a little fibek, a very; little flock.' " Fear not, 1 little flock." Here be two diminutive words' in original. First, ia.ik$v, which signifies little*, and then< f the' word woVviov; WrVfch' also signifieth 1 a little floek. Ch'rist's flOck is a little fl'o'ek, very little in comparison to the rest of the world'. The number of those that' truly fear God, that are : - sincere christians, and that are by a'true and lively' faifJn'Veally engrafted into Jesus 'Christ, is very small in compafisbiF' of the profane; the hypocrites^ the 'unconverted" srid unsanctifi^dj'.that are only christians" by an'exferrial pro- fession, that have only a form of godtmesV but deny the power of it. " This way to heaven 1 is narrow, an'd' the gate strait, arid there afe'but'fe'wthatfihdMti," 'MatVviK 13,14. There may be many that make fair prefenc'es to giowarad 1 holiness in a time of ' prosperity ; but tfvere'are but few that will stick to Christ, and his holy Way^, iri discouraging time's.' ThSf® rrtay^be , ntfa^ytnW%re v rdtten professors, bait few that aire 1 so'uttet Ir? tfoe r faltnT ,J ' Doct. 2. ThatGodisabelieWr'&lFatTOrS oHhireVet 1 ^' sincere christian is a child of'God, and'hatl'tiod fdr'hfe' MR. GASl'INE's SERMON. 3ol Father. " It is (saith Christ to his disciples) your Father's good pleasure togiyeyou the. kingdom." Doct. 3. That every true believer is interested in the kingdom of heaven. The great God will, bestow the kingdom of heaven upon believers. Dopt. 4. That the kingdom of heaven is the free gift of God. " It is the Father's good pleasure to give you the kingdom." The kingdom of heaven comes not to a be- liever by his own merits, nor by his own deservings; but by, God's free gift. The free grace of God is the great motive, it is God's good pleasure so to do. The saints can- not merit heaven by their holiest actions, though they walk never so closely with God. No, no, the kingdom of heaven is God's free gift anto believers. Doct.,5. Lastly, That the consideration of a believer's interest in this kingdom of heaven, should make hjm cheerful and, courageous in the practice of holiness, and . keep him from being dismayed and discouraged at all the afflictions and tribulations that he meets withal in the world. This doctrine is gathered, from the exhortation in the text, and the reason of it taken together. The exhortation, viz. " Fear not* little flock." The reason of. the exhortation, viz. " For it is your Father's good pleasure tp.gi.ve. you the kingdom." Intimating, that this one consideration that God will bestow tlieJtingdom of glory upon his people hereafter, should make them with alL willingness and cheerfulness to wade, through all the calamities and incumbrances of this frail life. A believer's heavenly interest should make him rejoice in the midst of all his trials and tabulations that he meets with from the hands of men here on earth. I shall choose out the. second and lastiOfthese observa- tions togq on upon* not having time and liberty to insist on them all. That observation then which! shall 6rst of all insist upon, is this, viz. , Doct. That God is a, believer's) father, or that every, true, and sincere christian hatbjjGod, Jfor his Father, and is a child ofiGod... " fy is your Father'? good pleasure." : ; 352 MR. GASPINl'p feERMOtf; Before I come to the confirmation of this truth, I shall shew how many ways a people or person may have God to be their Father, and they may be his children. First, A people or person may have God for their Father by creation. As God is the great Creator of the World, and they are his creatures, in this general sense God is a Father to all men and Women in the world. To this refers that Scripture, Mai. iii. 10. Saith the prophet there, " Have we not all one Father ? Hath not one God created us ?" But it is a more peculiar sonship that be- longs to believers ; they have God for their Father in a more special and peculiar manner than this is. Secondly, A people or person may be the children of God, and God may be their Father by profession. Thus God was a Father to the Jewish nation of old, because they among all the nations of the world did profess to own the Lord for their God, and to serve and worship him; and in this respect God doth profess himself to be a Father to Israel, Jer. iii. 9. " I am a Father to Israel, (saith God) Ephraim is my first-born." And thus God is a Father to all those that do profess his name. But if this be all the claim that we can lay to God as our Father, that he is so to us, and that we are his children only by an external profession, this will not entitle us to the kingdom, that eternal inheritance that God hath laid up in his people in the life to come ; it is therefore yet in a more peculiar manner that believers have God for their Father. Thirdly, A person may have God for his Father by adoption and regeneration ; and thus true believers, aiid only such are the children of God, and God is their Father, 1 John xii. 13. " To as many as received him, to them gave he power to become the Sons of God, even to them that believe on his name, which were born not of blood nor of the will of the flesh, nor of the will of man, but of God." These are the sons of God, the strictest and most peculiar sons that shall be made partakers of all th* pri- vileges of the children of God, viz. Those that receive Christ into their hearts by faith, and such as are trury re* Mil. GASPIKE'S SE£MQI$. 353 generate and bona again. Th eae are the true and genu r ine children of the IVJqst Hig(i, the heirs pf Gqd, and co- heirs of Jesus Christ, as the expression i,s, Rpm,. vjii. These are the children gf Gpd, of wtipm it was spoken, 2 Cor. vi. last, *' I will be a father unto ypu, and yqu shall be my sons and daughters, s,aith the Lord Almighty*" Having thus shewn untP yon the several respects in which we may have God. fpr our Father, I shall come tp the confir- mation of it, and shall prpve that believers have God for their Father in this special and peculiar manner. There are abundance of scripture proofs for this, in which Jesus Christ speaking to his disciples, calleth God their Father, Mat. y. 1)3. " Letypur light sp shine before men, that they; seeing your gppd works, may g]orjfy your Father which is in heaven } " and yer. 48. " Eje ye perfect as your Father which is in beayen js perfect," Mat. vi. 8. " Ypjur Father knoweth what things ypu have need of, before ypu ask them," Mat. xvjij. }4. n Eyep sp it is not the will pf your Father which is in heaven, tlipse little ones should perish ," Jphn ??x. J7. " Gp, tell my brethren (sajjb Cru;i,s,t) that I ascend to my.Fafher,, and \ft y our Father, tPffiy God. and to JfjW C?P&" ^y these and pther scripr tjujre&wp may see l,hat Qod js set fprth, $p, believers under the rejatipn qf a Father fo them. And as God js called ip 6cr|pt{}rp a believer's Father, sp they are called sons, Qa\. |y. 6. " Because ye are spns, God (iatb sent for|;h the gjjttrjt pf his Sop into yppr hearts, crying, Abba, Father, Whftfefprp thpu art no more a servant but a son ; and if a son, then ^tri heir of God through Christ." Again, 1 John iii, 2, " If pw we are the sons of God, but it doth not yet appear what we shall be ; when he shall appear, we shall bp like him; fop we shall see hiro as be is," Gal. iii. IQ- Th e appsde speakjng tp the unbelieving Galatians, saitb, V we are all the children of God by faith, which js in Christ Jesjus,." \ shall no lpnger jn$ist ppthe cpnfirmation of tfyif dpetrine^ but shall cprpe tp the application of it- lift, 1$ .ij; so,, thaj: all t rue bfiUpvers are the children of Gpd, and ha.ye,Go4 for their h eay ^9ly Father, then the Aa ^54 Mft. GASPIJ?E r S SERMON'. first use may be of comfort and consolation to the godly, in that they are so nearly related to the great God ; believ- ers by virtue of their souship; having God for their hea- venly Father, have abundant ground of comfort and con- solation upon these several accounts. First, They are under his fatherly care and providence* Fathers take care for their children, to provide them things necessary, as meat, drink, and apparel ; ab iisdem alimur exquibiis generamur, is a true maxim. We ace nourished of those of whom we are begotten. Fathers when their children ask bread, will not give them stones ; nor when they ask fish, will they give them scorpions, Mat. vii. 9. He that provides not these things for his children, is worse than an infidel, 1 Tim. iv. 8. And hath God command- ed this from parents towards their children, and will not God much more provide for his children that are truly regenerate and born ^gain, and that have his iniageby faith engraven on their souls? He would do it much more abundantly, Mat. vii; 11. "If ye being evil ; know how to give good gifts' to your cmTdreb, how much more shall yoiir' Father which is in heaven givegood -things- to those that ask him ? This then is one great privilege that . believers art? made partakers of by 'virtue of this relation 1 , having God for their heavenly Father.' God will certain- ly provide good things for them, both fc-r' their being arid well being here and hereafter ; and they may come to God as a Father, with holy boldness of faith for all things that they shall stand in need of. God takes care for those that are strangers and enemies to him, and makes his rain to fall upon the unjust:, as well as upon the just, Mat. v. 4, 5. "He giveth them rain from heaven, filling their hearts with food and gladness," Acts xiv. 7. " And will he not much rather feed his own children ? he giveth food to all flesh," Psal. cxxxvfc 25. And will he not much rather take care for his own children that are engrafted into him by faith, that do love and serve him ? If God's bounty be largely extended to those that are strangers and enemies to him, even to those that go on in sin and MR. GASPINE S SERMON. 355 wickedness, as many times it is, then certainly he will kill the fatted calf for his own children, as the Father of the prodigal did for his returning son. Nay, in this the great God exceedeth earthly parents,, as far as heaven is above the earth ; for natural parents they give good things to their children when they ask them; but God the Fa- ther of spirits will do much more abundantly for his chil- dren, above what they are able to ask or think. The pe- titions of God's children may be large, their desires and,, thoughts larger than their petitions ; for we are not always ab\e to express outwardly what inwardly we desire; but God will do more abundantly for his people beyond all these- Let us look into the word of God, and we shall there see what noble provision he hath made for his, people, whatfood, yea, angel's food he hath provided for them ; what a feast of fat th.ings,(I mean of spiritual, dainties and ^Jeljcates) he hath dressed for them ; "for theif bread, they shall have the bread of life, he that ea^Uicitbe.reofsi.sJhali never hunger," John yi. 48. they shall have their fiil of that hidden manna laid up in the sanctuary. , We read of, Benjamin's mess, Gen. jv. 3. last, that it wa$ ■IJYP Ja/n^s, as much, as any of his .brethren ; but:.fcbie.;cfr.ij«lren qf, God,, thei^food, tha|, they shall ,Jia,ye from t their heavenly Father, shal;l be a thousandjtlmes. better, and omore satisfactory tftan that which shall, be, given to the men of the world. They -shall have their measures heaped up, pressed down, and running over, Psal. xxxiv. 10. ■"( The young lions shall lack and suffer hunger, :but the children of God, those that cry unto God their Father, shall want no good thing;" but especially, spiritual good things, they shall be sure to have, their fill of these,: and shall be satisfied with them, even as with marrow and fatness ; and for their drink, they shall have the heavenly nectar, the .water qf life, the blood of Jesus Christ, the Which whosoever drinketh shall thirst no more, John iv. 14. They shall be abundantly satisfied wifhthe,, fatness of his house, he w411 make them drink of the river of his pleasures ; for with God is the fountain qf life, in A a 4 3.5(5 MR. GASPINe's SERMON. his light they shall see light, Pa. xxxviii. 8, 9. There is 3 river, the streams whereof shall make glad the city of God, Psal. xlvi. 4- and his children shall drink of this river of water of life, ; dearas crystal, proceeding out of thethrone of God, and £fie Lamb, Rev. ■xxii. 1. It is for these es- pecially that God hath provided thespirituaf milk of the word, that they may gfow thereby. They shall suck sweetness out oPthe promises, those rich breasts of consolation; and' for their apparel, the children of God may say as the propnet/Isa. lxi. 10. " I will greatly re- joice in the Lord, my soul shall be joyful in my God ; for be hath clothed me with the garments of salvation ; he hath covered me with a robe of righteousness, as a bride- groom decketh himself with ornaments, and as a bride adorneth herself with jewels." What shall I say ? They shall be clothed with the righteousness of Jesus Christ,, a garment without spot or blemish, white as snow, even Solomon in- all his glory was not arrayed like oneof those. Thus you have the first ground of consolation to believ- ers, upon the account of having God ' for their Father, he will certainly provide for them those things that shalf be necessary, 1 bofh in this life, and inline life to come, 'i Secondly, Is God si Father tb believers? Then another ground of consolation is this, that he will defend them from their enemies. How mightily 1 doth 1 it provoke na- tural parents to see their children abused ? How quickly will their eye: affect their heart, and stir them up to come irt and rescue them? So willthe Lord do for those that are his children by adoption and regeneration. He will defend them; he will be a wall of fire roundabout them, so that all their enemies, both spiritual and temporal, shall not be able to do them any real hurt. The devil, and all his wiles and temptations, the world and all its tempting allurements i yea, all the policy and malice of earth and hell, shall not be able to work their ruin. The Lord is- on their side, and they have more for them, than they have against them. Upon this consideration it was that David tells us in his book of Psalms, '■' Though I. walk M1U GASPINE'SSETIMON. 357 (snith he) in the valley of the shadow of dedth, yet will I fear none ill ; for thou, O Lord, art- my rock, and my fortress, and my salvation even for ever." Would we not account him unworthy the name of a Father, that would surfer his children to be beaten and Abused, and destroyed before his face, and not act in their defence ? And will God suffer his dear children so to be? No certainly. " He that touoheth them, loucheth the apple of his eye," Zach. ii. 8, and God accounts what is done to them, as if it were done to himself in pereon ; " In- asmuch as ye did it unto those little ones, ye did it unto me !" Will Christ say one day as he tells us ? Matt. xxv. 40. and, " inasmuch as ye did it not unto the least of these, my brethren, ye did it not unto me " ver. 45. Be- loved, there is a time coming, when the great God wiil reckon with ungodly mew, for all the injuries and wrongs which they have done to his people^ as if they were done to himself immediately. Oh ! consider of this, you that are true believers 1 Are you environed round with adversaries, either spiritual or temporal ? You have God for your defence, a God infinite in power, which is able to defend you from the hardest assaults of your most potent and politic enemies. His name is a strong tower, the righteous fly unto it, and are safe. Are you encountering with great temptations ? Th*e Lord being your Father he will protect you, and not saffer you to be tempted above what you are able to bear, but together with temptations, will make way for your escape, that you may be able to bear it, 1 Cor. x. 3d. The Lord knOweth that his children are liable to mafcy temptations from Satan, from the world, and from their ©wri corruptions, and that they are subject to many afflictions and tribulations from the hands of men, arid therefore he Will be sure to be with them, and to be a very pfefeeftt help t& theW in the time of trouble. Thirdly, Is-God a believer'** heavenly Father ? Then tfaere'is a comfort for rrWifi, that God will pity them arid compassiiottate tfoem in all thfcir aUictiofis; A tendefr 3.58 MR. gaspine's sermon. father pitieth his children when they are in any calamity; As for instance, in sickness, how will the; . grains of a child go near the heart of a loving parent? How do the agonies of pain in the child cause grief and sorrow in the parent's heart? What means would not a parent use to procure the health and ease of a child ? " My life is bound up in the life of the lad," says Jacob concerning Benjamin. " O Absalom^ my son, my son, would God I had died for thee!" says David concerning Absalom. What sympathizing and fellbw-feeljng wiil a dear and tender parent have of the miseries of his children ? And as a father pitieth his children, so the Lord pitieth them that fear him, Psal. ciii. 13. The Lord is very pitiful, Jam. v. 11. The pity and compassion of the Lord to- wards his children, is excellently set forth in that scrip- ture, Jer. xxxi. 20. Is Ephraim my dear, son ? Is he a pleasantchild ? For since I spake against him, Ido earnestly remember him still ; therefore my bowel&are troubled for him: I will surely have mercy-on ; him, saith the Lord." The bowels of the Lord do exceedingly yearn towards bis people in all their afflictions and distresses, and he is full of pity and compassion towards them. ( Fourthly, Is God a Father to all true believers ? Then here is also for their comfort, that God doth and, always' will love them, and take delight in them. He loves them with' an everlasting love ; they aie:his;chosen jewels, and he will certainly, one day polish them, though he suffer them to be among the rubbish of the world for a while. They are his pleasant pictures, and , he delights to be looking on them. The eyes of the Lord are upon them that fear him, and upon them that hope in his mercy, Psal. xxxiii. 18. God takes pleasure to be viewing the new creature which he hath framed by his own spirit in the hearts of his people, and his own image, which he stamped upon them ; and herein the love that the Lord beareth his children, infinitely exceeds the love that earthly parents bear to theirs, in that he loveth them con- tinually. Earthly parents, they love thei'r.children, but MR.GASriNE's SERMON. 359 theiivlove may be withdrawn from them again, and is oftentimes; but the love of God will never be-withdrawn freer bis. Whom the- Lord lovetb, he loveth to the end ; and although his loving countenance may .be eclipsed for a time, and they may lose the sense of bis love to them, by their failings and sinful infirmities, yet the Lord loves themi stiH, there is nothing shall he able to separate believers from the love of God, Rom. viii. 25. and onward. The apostle Paul putteth the question there, (saith he) " Who shall separate us from the love of God ? Shall tribulation, or distress, or persecution, or famine, of nakedness, or peril, or sword ? As it is written, For thy sake are we killed all the day long, we are accounted as sheep for the slaughter: nay (?aith he) in. all these things we are more than conquerors through Him that loved us; for I am persuaded, that neither death, nor life, nor an- gels, nor principalities, nor powers^ northings present, nor things to come, nor height, nor depth; nor any other creature shall* be able to /separate us from the love, of God, which is in Christ Jesus our Lord." It is not all the troubles of the world, nor tribulations, nor any thing that can render, believers less lovely in the eyes of Christ. It is not ail the devils in hell, that can withdraw God's lose from his children, although they do endeavour it by enticing them to sin by their temptations, and. then by accusing them to God for sin; yet all this will not rout them out of God's love. Though the Devil do labour, to pick a quarrel between God and his people,' yet it is not principalities nor powers, it is not all the power of hell, thatsshall be able! to withdraw God's love from them. Fifthly, Is God a Father to believers? Then they may take this for their comfort, that he will continuajly be mindful of them. Parents do remember, their children, and are mindful of them ; so the Lord, he remeinbereth his people, and; will never forget them, I*a. xlix. 15. " Can a woman forget her sucking ehild, that she showld not have compassion on the son of her wotnh ; yea, they may, yet willl not forget thee." Earthly parents, though 360 MR. CASTING'S SERMON. it be but rare, yet thtey may, and sometimes do forget their children; but God, lie is more tender and mindful of his children, than earthly parents are of theirs — " yea, they may, yet will not I forget thee*" &c. Though God's people do too often forget him, yet he doth never forget them, but remember them in all their conditions; even in their low estate, God is mindful of them, Psal. cxxxvi. 23. "Who remembered us in our- low estate* for his mercy endureth for ever." Lastly, Is God a Father of believers ? Then they may take this for their comfort* that God will provide an in- heritance for them hereafter. Fathers provide portions and inheritances for their children for hereafter ; so doth God, Rom. viii. "Now" saith the apostle s "we are the sons of God ; and if sons, then heirs, heirs of God, and co-heirs with Jesus Christ, How often is the kingdom oF heaven called an inheritance, the inheritance of the saints, or them that are sanctified, Acts xx. 32i and xxvi. 8. There is an eternal inheritance laid up for the children of God for thereafter; yea* the kingdom of heaven is their inheritance, and it is n'ow preparing for them j John xivt. £i anfd they shall have assuredly one day an abundant entrance into their Father's kingdom. The children ef God, while ttiey are in the world* they are as heirs in their minority, they have not yet the possession of their inheritances!, but it is theirs, -and they shall have it in re^ version ; but hereafter, when they shall leave this earthly tabernacle, then they shall have the possession of it. Every true and sincere believer, he is heir to a crown, even a crown of glory that fadeth not away. " Their lines are fallen to them in a pleasant place, they have a goodly heritage ; the Lord is, the portion of their inheri- tance," Psal. xvi. 5, 6. It is the hope of this inheritance of theirs, that carrieth on the souls of the saints in the whole course of their lives ; and maketh them joyfully and willingly to wade through all their troubles and difr Acuities that they meet with in .their way to heaven. It is the consideration of this their portion and inheritance mr. gaspine's sermon. Sfrl which they are entailed to. by having God for their Father, that makes them forget the things that are behind^ aiid press forward towards the mark for the prize of the high calling which is in Jesus Christ. It is their acting faith upon this, and having an eye to the recompence of reward, that makes them run with patience the race that' is set before them ; as knowing, that when they have finished their course, they shall receive a crown of life, which the Lord, the righteous judge, shall give them at that day. Here the godly have the earnest of their inheritance, which is the spirit of God, Eph. i. 14 k " After that ye believed, ye were sealed with the holy spirit of promise* which is the earnest of our inheritance, until the redemp* tion of the purchased possession, unto the praise of his glory." Here believers have the promise of their inheri" tance. The word of God is a believer's patent for his inheritance, in which God doth as it were by promise make over heaven, arid happinessj and glory to true be- lievers, to be enjoyed by them for ever in the life to come; but hereafter, then they shall have the fruition and possession of it. Would you know what a glorious inheritance this is, that the children of God by believing [are entitled to? 1 Pet. i. 4. "It is an inheritance uncorruptible, undefined* which fadeth not away." They are heirs to a crown of glory, they are heirs of God, and co-heirs with Jesus Christ, which is the heir of all things. Believe it, friends, it is such a glorious inheritance that the children of God are entitled unto, that all the inheritances and possessions in the World are but a trifle in comparison of it. To set out the beauty and excellency of the saints' inheritance, is a task fitter for some angel, than for a mortal crea- ture; "for eye hath not seen, neither hath tar faeanl, neither hath entered into the heart of ra&ata to conceive what the Lord hath laid up for them that fear him-," Isa. lxiv t 4. , ■' ' ' ■■,... Thus you see Wtakt abundant' cause ©f cotafart be-i 36$ MR. gaspine's sermon. iievers have uponthis consideration, that God is their fa- ther, and that they are his children in every condition of their lives, in every trouble either outward or inward. Howsoever it be with a regenerate christian, one that' is a true child of God, he hath cause to take comfort in this. First, Is a believer in -want here in the world ? Is he in distress, and driven to straits, not knowing what course to take for the supplying of his natural wants, (as God's people are driven to such conditions sometimes) he can go to God as unto a Father, and make his wants and ne- cessities known to him ; he both can aiid will find out some way or othdr for a supply for you. He that hath promised so large a portion hereafter in heaven, will not deny so much of this world as is necessary for you in your way to heaven ; " Your Father knows what good things you have need of," Mat. vi. 8. God which isUhe believer's Father, knows what things they need, and he is ready to bear them, and knowelh how to help them. Secondly, Is a believer in danger ? Is he environed about ■with his enemies on every side, and compassed about with those that seek his hurt ? Oh! what comfort is this that he can go to God as unto a Father for help, even to him that is almighty, and able in a moment to defend them from their most powerful and politic adversaries? Is a godly man in danger, and hath he enemies that do wrongfully seek his life, as David had ? Psal. xxxi. 13. yet he may have the same- confidence that David had in that condition, and say, as he said in the following verse: " Yet I trust in thee, Oh Lord. I said, thou art my God, my times are in thy hand, deliver me from the hand of mine enemies, andfrom them that persecute me." Thirdly, Doth a believer find his cbrruption within, to rebel against the regenerate part? Doth he: find the law in his members which is warring against the law of his mind', to lead him into captivity to the law of sin and death? Doth he find his sins; to be very strong within him, and that they begin to draw him away from God ? Oh ! what comfort is this to a child of God in this condi- MR. ©ASPINE'S SERMON. S63 tion, that he can go and complain then to his heavenly Father, and be confident that this Father will hear him and help him, and make him more than a conqueror over all the enemies of his soul. • : Fourthly, Art thou that art a believer, in doubt, and knowest not what course to take ? Go to thy, heavenly Father for direction ; he is the infinitely wise God, and he will be sure to direct thee for the best. Fifthly, Art thou slandered, reviled, and reproached in the world, and made the common scorn and derision of the ungodly ? Go to thy Father, thy heavenly Father, and complain to him. He will certainly clear up thine innocency, as the light at nobn-day, and wipe off all the reproaches that are Wrongfully cast upon thee. Sixthly; Art thou that art a believer, wronged by men, and kriowest hot how to right thyself? Go to thy hea- venly Father, he will certainly set all things right one day. Neither is it all the power' and policy of thine ad- versaries, nor their riches, nor any thing that shall be able to pervert himi'and hinder him from redressing thy wrongs, and from doing thee right. Seventhly, and lastly, Dost thou find thyself to be in a state of languishing, thou that art a believer? For to such I am speaking all this while. Dost thou find" thy natural strength to decay, and thy sickness to increase, and thy paihs to gfow upon thee| putting thee in mind that thy body must be shortly laid' in the' grave, telling thee that thou mayest expect Within a few days or hours to lay do wh thy earthly tabernacle, and to encounter with the pangs of death ? Oh happy soul then, that canst make thy approaches to God, as unto a Father, and breathe out thy soul into the bosom of thy heavenly Father, and say as Christ did when he was on the cross, " Father, into thy hand I commend my spirit!" Believe it, Christian, thou that art truly such, it will afford thee more comfort that God is thy heavenly Father, and thou his child by adoption and regeneration, than if ^p^ 36b MR. GJA'SPINE'S 5ERMON. wert related to the gtreatest prince^ and the most puissant monarch in all the world. Thus I have done with the first use, which is a use of consolation to the godly, upon this consideration, that they are the children of God, and that he is their heaven* ly Father. SECOND USE FOR CAUTION. Secondly, If it be so, that all true believers are the children of God, and that he is their Father, then this should caution wicked men'to beware how they meddle with God's children. Oh ! have a care of afflicting, wronging, persecuting, hurting of the people of Gods, lest you be found fighters against God, have a care of annoy- ing, and troubling those that are so near and, dear to God, that are so tender to him as the apple of hiseye; beware of vexing and molesting those that are so nearly related to the great King of kings, and Lord of lords. You may think it may be that you may do what you will to the godly, because they are low and mean in the world, as many of them are; but I must tell you, as mean and as low as they are in your esteem, the.y are near and dear to God. Carnal men may think they may oppress, and wrong, and do what they please to the people of God, because they are weak, and not able to help themselves ; but little do they think how nearly the great God doth account himself concerned in their affairs. Little do the great ones of,the world consider, what heavy reckoning will be laid to their charge one day for injuring, wrong- ing, and molesting the poor servants of God. If they did, surely we should not have them so busily employed therein as they are. Thus for the second use. THIHB USE FOR EXAMINATION. Thirdly,' Is it so, that believers have God for their heavenly frafcheT, then here is matter of trial. How shall mr. gaspine's sermon. sSS we know, whether GqcI be our Father or no? and whe- ther we be his children in this peculiar manner, by 'adop- tion and regeneration ? It is true, God is a Esther to us by creation, and we are his children by profession ; but if this be all the relation that we bear to God, this will not entitle us to holiness and salvation, without we are re- generate and born again, and. are become his children by regeneration, and Godibe our Father by virtue of the new covenant. " We are all by nature the children of wrath,'* F.phes. ii. 3. How. shall we know then, whether we are gotten, into the state of sonship, by adoption and regene- ration, and whether God be our heavenly Father ? There are many that pretend that they have God for their Father, when as yet they are under the dominion of their lustsy.and are strangers to a work of true conversion ami regeneration, and enemies to a life of holiness ; and a groundless presumption, that, men are the children of Gad, when there is nasucbi matter, hath proved the bane of many thousand snulsi • I shall therefore give you these characters, whereby we may know, whether we are the childTenof God: in this 1 peculiar manner or no. vFiwti Whose; 4 mag® cto you bear, do you bear the* image ©f God ? or else, do youxbearj the image of Satan ? Tbosethat af.e the> children of God by. adoption and re* generation, ehey are sochi as bear their Father's image. The 'image of God which is created in righteousness and intrue holiness, is engraven upon their souls. They are such as do bear the image. of the heayenly Adam, 1 Cor* xvk 40. <« And tbey/have put on the new man which is created in knowledge* after the image of him that created him," Col. iii. 10. And is it so with thee, dost thou bear the image of God?! Hast thou a new and holy na- ture put Into thee, inclining thee to all|holy duties, and to avoid all sin ? Art thou renewed in holiness, then thou art a child of God, and God. is thy heavenly Father ? But if it be not thus with thee, if thou hast not this new and holy nature wrought in thee, but thy old corrupt nature is predominant, inclining thee tosiu ; whatsoever ground- 366 MR. gaspine's sermon. less presumption thou mayest have, yet thou art no true child of God by regeneration and adoption. Secondly, ; Wouldest thou know whether thou art the true child ofGodorno y by whose spirit art thou led? By the spirit of God, or by the spirit of Satan ? They that have God for their Father, are led by the spirit of God, Rom. viii. 14. " As many as are led by the spirit of God, they are the sons of God." Try thyself then by this, art thou led by the spirit of God ? Dost thou live after the flesh, and not after the spirit ? Dost thou mind the things of the spirit, and not the things of the flesh ? If so, theri thou mayest comfortably conclude that thou artthe child of God, and that he is thy heavenly Father. We may know our sonship by our spirit; if we are the Sons of God by adoption and regeneration, then we are led by the spirit of God, which is a spirit of prayer, Rom. viii. 15. A spirit of liberty, making us free from the dominion of our lusts, and from the slavery of sin, and Satan, 2 Cor. iii. 17. John, viii. 33. A spirit of love tdGodj-ahd to the ; people of God, 1 John v. 2. , ,'• i i ' Thirdly, We mayiknow whether God be our heavenly father or no by this, . db we labour to set tfbrtJi theiBo- nour of God? Children, they areivefy tenderiof the ho T nour of their parents. This is a great duty: tQ; honour earthly parents, Exod. xx. 11. much? more should we honour God, which is the Father of spirits ; "If I am your father where is mine honour?" (saith.Christ.) If God be our father, where is that honour that we should yield to him ? If we are the children of God by Regeneration and.sanctification, then we are tender of thehonc-ur of Christ. It will make our hearts rise to hear, his name blasphemed, or taken in vain 1 ; his sabbaths profaned,, his worship corrupted by human mixtures; his crea- tures abused into excess; his commandments broken. These things will grieve and trouble us more than any thing, if we are God's children in truttu But if we can see God dishonoured by the, unholy lives of carnal men* his commands trampled under foot, and yet not be MR. gaspine's SERMOtf. 367 grieved at this; but can close in with those that rnake it their business to dishonour God, then thou art no child of God in this particular sense; The great disho- nour that is brought to God in the world, is a sad sign that thete is but few, very few, that are in truth the chil- dren of God: and the abounding and increasing of all sorts of sin, wheTeby God is exceedingly dishonoured. Drunkenness, swearing; sabbath-breaking, uncleariness, lying, extortion, oppression/ scorning and deriding at holiness, contempt of God's ordinances!, persecution of his faithful laborious ministers, and people. I say the abound- ing of these and such like abominations is a very sad evi- dence, that there are very few that have God for 'their heavenly Fatfher, in this special and peculiar mariner, and ^that are his children by adoption arid regeneration. Lastly, Wouldest thou knew whether God be thy Fa- ther, and thou his child inquire whether thou art cou- rageous in the ways of God, and in the practice of godli- ness? They that- have God for their heavenly Father, they have a noble and heroic spirit. They are such as will not be ashamed, nOr afraid to lead a holy life, riot- withstanding all the mocks, and taunts, and threats" of the world. They that'are of a base timorbus'spirir, that are afraid of owning the ways of holiness, for fear of beinglreproached, reviled, or opposed,- by the profane world, they that are afraid to. cleave to the way's and people of God in discouraging times, they are not of the right strain. Say not then that thou art born of God, nnless thou canst prove thy noble extraction, by thy no- ble and heroic courage and resolution, notwithstanding all the trouble, calamity, and persecution, thou mayest meet with in the world. Thus much for examination. FOURTH USE FOR EXHORTATION. Fourthly, Is it so, &c. ' Then here is' a word of exhor- tation. First, Unto those that are unregeriefate, that have ndt God for theirFather in this peculiar manner ; and thalt is 363 me. gaspijje's sermon. that they would never be in rest, till they epme tp be united iinto Jesus Christ, and to have hi no -to be their Far ther by regeneration. It is a sad thing to be void of this, when ; \ve capnpt gq tp God as to a Father, and capnqt expect any thing from him, as from a father. Oh! how little dp , thousands think of this, whether they are the children of God, and have God, for their Father, or no. They care not for it, they malse npt out after it, or take it fpr granted, when they have no true and real ground so tp dp. , Oh ! then labour to get into this state of spn- ship! Close with Jesus Christ by a lively, operative, heart-purifying fajtb, that thpu mayest thereby be invest- ed into God's family, and become his child- Consider, that before tt}Prt art thus by faith engrafted into Christ, thou hast woeful parents, thou art a child of dispber djence, F^ph, ii. 2. "A child pf wrath," verseS. "a child of Satap," John vi'u. 44. Secondly, IJe^e js a word of counsel and exhortation tp the gpdly, . that are the children of Gpd by adoption apd regeneration. IfirsJ;,: To thos,e my first counsel is, that you would mak^jJ-ypMr greatest care and djjigence to please your heavenjy Father,. and have a care of sinning against him. Consider, t^at tbe, sips of God's children, are very grievous jtp hjm, at ov twm, said Caesar to his son Brutus, when he saw bjni among his betrayers. What, and thou my son ? So wi|l God say to rus children, when they grieye him by sin : What, and thpu, my sop, my child, one whpm I have adopted my heir; what, will you sin against me ? I thought you had more love, Usye I loved ypu so much, and d,Q ypu Jove me so little? Hath my spirit cppifprted ypu, and wijl ypu grieve it? Have my bowels yearned towards you, and will you kick against them ? Have I been crucified for you, and will you cruci- fy me again afresh by your sins ? The nearer the relation, is that the soul beareth to God, the greater is the aggra- vation of the sin against God. Segqpdly, JLabpuj tp $hsyf forth yoyr ©obje extraction, MR. gas^ine's Se^mOJJ. 369 by your noble and raised affections. It is beneath the son of a prince to be taken up with trifles; it is beneath one that is heir to a kingdom, to set hrs a'ffectrons upon low and base tilings, things of nought. So it is beneath the children of the great ting of kings, the Lord of lords, ia lettheir affectibris run out inbrdinately' after the world, and the enjoyments thereof. They are born from above, and 1 therefore should s"et tfheir aflfe'ctiioiis 7 upon things abbve, and 1 not on thing's on earth, Colos. iii. 2. What a'rV unsuitable thirig is it for a christian, to be taken up with the rnoi-rlin^te love of t!h'e world'? It is a degradation to the heirs of heaVen to have their 1 minds' taken up only or mostly witlh earth, and earthly vanities'; they are iii itttijvfra nati, b6rn to greater things. It is unbecoming such to sbil tneir affectibris with earth, which are born to ari inheritance incorruptible, which fadeth notaway. Ob, tbart the children dFGbd', and such as do profess them- selves so to be, Would manifest their holy and heavenly extraction, by their holy arid heavenly affeetibtls ; and that sfuch as are the sons' arid daughters of G6d by adoption and sanctification, would not walk so far beneath that relation. Thirdly, Labour 1 fo'imifate your heavenly Father: "'Bfe' ydu followers" of Gbd' as dear children," Ephes. v\ I." Be ye- merciful as ybtir heavenly Father is rherciful ; be ye Jidly as* he is holy; tie ye compassionate as he is in all things'." Labour to iriii&te your heavenly Father ! it is a ohristiaiiVhonbur to be like God, dnd imitate him. Fourthly, Labour more and more to obey ydur heavenly Father. Our natural' paretits'may require obedience of ns, and itisburdutytb give it them; much more may Him that i& ! ttie f Fath'fer of spirits require it of us, arid it is much rrfore oiir duty' to gitfd it hirh : " Walk as obedient chil- direni" 1 Pet.' i. 14. Yea, you must'dbe'y Him dheerfully too. The obedience of dHildren is Herein differenced frtirtfttiff obedience of slaves, in that slaved are drawn to tHeir dirty olit of a 1 slkvisH fekh, but children cdme"tb it' vrtlHHgiyY out of a filial affe'etidri. Oh ttiereforb let your B b 370 MR. gamine's sekmon. obedience to God be cheerful and voluntary. Take de* light to do. the will of your heavenly Father. Lastly, Submit to your heavenly Father's chastisements. This is the exhortation of the apostle to the HebrewSj Heb. xii. 5, 6, 7- " My son, despise not thou the chas- tening of the Lord, nor faint when thou art rebuked of him. For whom the Lord loveth, he chasteneth, and scourgeth every son hereceiveth." If ye endure chastening, God dealeth with you as with sons; for what son is he whom the Father chasteneth not? But if ye are without chastisement, whereof all are partakers, then are ye bas- tards and not sons. Let us not then murmur and faint under our afflictions and chastisements, but let us submit to them, and labour to grow the better for them. Thus much for the first observation, That God is a believer's heavenly Father. The other observation that I proposed to insist upon from this text, was the last of the five mentioned! in the beginning, and it contains the chief sum and scope of the whole verse, and is most suitable ta our times, and to this occasion, you may remember was this. Doct. That the consideration of a believer's interest in the kingdom of heaven, should make him cheerful and courageous in the practice of holiness, and keep him? from being dismayed at all, the trouble and calamities that he meeteth withal in tbe world :. " fear not (saith Christy- little flock, for it is your Father's good pleasure to give you the kingdom." In this observation,, there are two- things supposed. First, It is supposed in this doctrine, that believers have an interest in the kingdom, of heaven. This I need not now stand to prove, having spoken to- it already in the handling of the former observations* God being; their Father, he hath provided an eternal inheritance of glory for them, in his eternal kingdom. Secondly, It is supposed in the doctrine, that believers are like to meet with opposition from the world;: they are diligent in the practice of godliness, are driving % MR. gaspine's sermon. 371 trade For heaven. They shall be sure to meet with abun- dance of trouble and hindrance from the world, and the prince of the world. This is a truth exceeding manifest, both from scripture and experience. " We shall be hated of all men for his name sake," Mat. x. 22. And because Christ hath chosen his people out of the world* " therefore the world hated him." John xv. 19. And ex- perience makes this evidence* in all ages of the world ; those that are godly and walk with God, they have been sure to have their portion of afflictions and tribulations, from the hands and tongues of the malicious and ungodly world ; and my design is to shew what little cause the servants of God that have an interest in the kingdom of heaven, to be afraid or dismayed at any of these hindran- ces and oppositions, that they meet withal in their way to heaven. For the handling of this doctrine, and the fit- ting of it for our improvement by application, I shall speak to these three things. First, I shall shew you by some instances from the word of God, how the saints that have had an interest in the kingdom of heaven, have been encouraged in the ways of God, and have had their spirits borne up in their low- est condition, and in their greatest trials and troubles here below. Secondly, I shall shew you that believers are dehorted from despondency ; and being dismayed under their sufferings upon the consideration of their heavenly inter- est. Thirdly, I shall give you some reasons, why believers, that have a title to the heavenly glory, should be courage- ous and undaunted, and not dismayed at all their eternal trials and tribulations that they meet withal from the world : and so shall come to the application. First, For the first of these, I might giveyou many in- stances from the word of God, of the courage and magna- nimity of the heirs of heaven in their trials ; as David, how courageous was he in the Lord, even in his lowest condi- tion, Psal. xlvi. I, 2, 3, 4. " God is our refuge and our B b 2 372 mv>. $4$P-iue's §ssm6«* Sstl6Pgtb.» a v Wy r present help in, trouble ; therefore (saifcfa. he) yrill we not, fear, though th.e earth be, removed, though- tl>e mountains.be cast into the midst of the sea, though the waters thereof rpa.rapd be troubled, though the moun- tains shake with the swelling thereof Selab." Psalm, ex vii*. 6. " The. Lord, is on my side, I will not fear what mar* can do untq me." David had put confidence in God, and therefore, was not afraid of man. Where, the fear, of God| is, and where the hope of glory is 4 there the slavish fear, of man will quigkry vajmsji away. This no doubt was tha,t which made trjp three children not to be afraid of the, fiery furnace, nor Daniel qf the den of lions, Dai). iji. 16. and 6. We have a nptable example to, this pur* pose, IJjab, i-i if. 1,7, 18> " Although the: fjgitree should not bk)ssoWi B nor fruit be in the vine; thpugb the labqur of the olive should fail> and t n 6 fields should yield, no meat ;• though the, flocks should be, cut 0$ ftpm thje>fold, and there should be no herd'in the stall: yet will J rejoice in the, Lord, I will jpy in the God, of my salvation.'" The consideration pf rjjs, heavenly interest, and; trjat God was, the God of his solvation, was, that which, not, only ke.pt; the. prophe,t from bej^g dismayed, but also made him t,0 rejoice in. the absence of all creature joys, and com- forts ; the want of these worldly things, were not able tp abate his heavenly jqy, w,hiqh,he had; in the God of his- salvation.. Tjhe consideration qf their- heavenly interest and their title to t^e, everlasting glory, was t^at which made the apostles of Christ so courageous and comforta-i ble under all their, sufferings that they underwent for Christ. Thjs wasthat which made the martyr Stephen sp fearless and u.nda,unfed„when he, was.onthe brink of deaths and when the stones fjew r about his,,earsj when, he could look up into hea.v.en, the place of his inheritance, whe/e he, waygoing, apd, t»ke, a view, of that heavenly glqry, A\cts. vii. 55. A, believer fcbat)Can,lpp,k up by an eye of faith upon Christ and, heaven, and take a, view of the ( un. seien W9 rl 4> % place qfhjs^terBja] res|, and felicity, will ^ ; a h^. ia W-W^ W^R to u P d e,rg» with, comfort,, the MR. GASPINfi'S SfeftM&ff. 373 sharpest and bitterest persecutions that the rhalice oFrheh ■or devils can expose him to. This was that which made Paul and Silas sing praises at midnight, when tHey were shut up in prison, and their feet in tHe stocks; Acts xvi. fifi. This was that which caused the believing Hebrews to take joyfully the spoiling of their goods; even the con- sideration of their interest ih the kingdom of hfeive'lr, Heb. x. 34: " For ye had earn passion Of trie iti my bonds,/ and took joyfully the spoiling ofyour goods; knbw^ i»g that in hea»eray you have a better and a ttibie endur- ing substance*" Their knowledge of this their interest in the heavenly riches, made them willingly to p«irt with the earthly riches for the sake of Christ. Secondly, The next thing to be spokeW tWrto,- is tlrts: To shew that the people of God, Upon this cOilsidefa'tioh' of their interest in the krrigdom of glory, have 1 been 1 Sis* horted from fear arid despondence^ and exhorted to con 1 - t age atod rriagnanim ity in thewalys of God* UpoW this* consideration it is, that Christ exhorts his little t?6dk \ii the tekfej not to fesr^ because that God w'ouJd give t ; liem the kingdom Of heaven: How dften' are the servants' of God in sc'ripbuTey deborted from fea*> Isa; xli. 1& "FdaV not, I and with thee; be not diswilstygd^ I am thy'GW." Ver. 14. " Fear not, thou worm Jacob, and ye meri df lefaeh I will help tbeey Saitoh the Lord thy" Redeemer." Isi. I. 7, 8. " Fear ye not the reproach of men, be not dismayed 1 at their reviflingSj for the moth 1 shall eat then* up like a garment, arid the worm shall eat them' like" wool,, but' my righteousness shall be for ever", aTffdmy safc vatioto from generation to generation!" Arid again, vfir. 19. " Who- art thou that sfooaldest Be afraid heiwere assured of-an eternal weight of glory to make him amends for it? Thus much for the doctrinal part: > Use I. Is it so, that a believer's interest in the kingdom of hea- ven should make him cheerful and courageous in the ways of God, and keep him from being dismayed at the suf- ferings and afflictions that he meeteth withal in the world ? . Is it so, that one that hath a title to heaven, hath cause of joy in the midst of his greatest sorrows and troubles? Then ' ' : First of all, here is matter of trial and examination for us to try ourselves whether we have a title to heaven or no- - We would all rejoice to have somewhat which Mtt. gaspine's sermon. 379 tnight effectually support us, and bear us up under troubles and afflictions in the world, and it is sad when we are in trouble, if we have nothing to support us ; but if we have secured our heavenly interest, and have cleared our title to the kingdom of glory, we have then the great- est ground of comfort and joy in the world, and we may upon right grounds rejoice under the sharpest tribulations that we meet with from the hands of men. I shall there- fore give you some marks and characters how we may know, whether we have an interest in the kingdom of heaven j or no. And here I might refer you back to those characters propounded in the application of. the former doctrine. If we can truly say that God is our. Father by adoption and regeneration, and.' that we are his children, then we may safely, conclude;; that we are some of those that have an interest in the kingdom of heaven.. If we are the children of Gbdythen: we are coheirs of God, Rom. viii. are entitled to heaven.: Try then whether, ypu can concl tide that you are the children of God. But because I know not whether.iever I shall: h&veii liberty: to speak to you again from this i pladej I shall propose some other characters also to help us to pass a i right judg- ment upon ourselves in a matter- of., so great concern- ment. First, then, whosoever thou art that wouldest try thy title to the heavenly glory 1 , thou may est try it by this : If the design of thy life be to glorify God, and to pro- mote their heavenly (interest, then thou art one of those that are entitled to the heavenly inheritance ; if thou drivest a trade for heaven, and if that the obtaining of heaven be the principal part of thy care and business, and the -great design that thou drivest at in air thy ac- tions, then by this thou mayest. try thy, , title to heaven. Apply now this home to thy soul, what trade and design art thou now driving, in the world ? Is it thy main busi- ness here to promote thy temporal or thine eternal state ? Ait thou striving more after earth or heaven? , If; thy 330 MR. gaspine's sermon. design here be after riches, honour, or greatness in the world; and makest all thy actions subservient to thy de- sign, then thou art none of those that have a title to hea- ven. But if it be the business of thy life, and the trade that thou drivest in the world to advance God's glory, and thine eternal salvation, and dost care for no more of this worlds than may tend to promote God's glory, and thine eternal happiness ; then thou mayest safely con* elude that thy name is written in heaven, and that thou, hast an interest in that kingdom. It is the grand mis- take of thousands of souls every where, that they pretend to seek after the kingdom of heaven, but they seek it only by the by s and their main design in the world is some- what else, as to grow rich, or great, or honourable here. They do not make it their principal business, and their great design to secure their title to heaven ; but they look upon heaven only as a reserve for them, when they can enjoy the world no longer,. And therefore they will naive some glances, a likestt the employment of heaven, then thou mayest comfortably conclude, that thou host an interest in the kingdom of heaven. Canst thou say thou delight-est to be' employed in> serv- ing, and in glorifying God; and in worshipping oil him in spirit and truth, according to: his word ? Canst thou say in truth, that thou delighfcest to d© the will of God here on ear,(ffa>, as itt is done by the angels in heaven, and the spirits of just men made perfect there? Dost thon take delight to be employed in that employment' that the saints of heaven are, and shall be forever employed in ? Dost thou take pleasure to adore, and. praise; and magnify the ever, blessed God : ? Dost- thou take pleasure in the duties- of religion* and rejoice to be conversing with God. in prayer, and' in other holy exereises, and to be enjoying communion- with him ? If ilr be thus withttfree as.I have now described ; this* this will evidently make out thy title for heaven. Many thousands pretend ttrat their designs > are to go to heaven, and they presumptu- ously conclude that! they Hawe-an interest in that' king* dbm, when as> they like not' the heavenly employment in ihemselvesi or others and they care not ta get 1 acquaint' ance with) God here > on earth; andare strangers to -the duties, of religion, and to alifre of'bollness, and perhapr spend an hour in a» week, of it may be in a month in secrete prayer* o?i in other fooly exercises; and it maybe neglect the worship of Godiin^theirfanrillestoo ;• but if TOe-aceuinaccniaiintedi with the e*»ptoyi»r Lord aitwi Saviour.- God hath ordained that those tSkAi are united to Christ by faith 1 here ou ; earth, that they shall be with Ctwistand' live with Ctorist in heaven. Hea- Veroand glory is She dowry tba«God giVeth With his Son Jesus Christ; avid they that willftievrry the heir shall' have the!imheri1ia!nsc&; andiif We are Christ,- then all tf ill be ours, 1 Cor. iii $ titleito all. Let us therefore contract) ourselves to Christ, resOlvin§ r . to>be; no longer our own but his ; and to liver no longer to ourselves, but twe have thus made choice of Christ upon his own 1 terms to'be our Lord'and Saviour, our portion and'oWall : and have given up ourselves to him to be Wholl y'His, and- at- bis disposal. This will undoubtedly give us a firm and 1 an u nqueistiohable title to heaven. Secondly, The netfti address that I have tb make is 1 to' tfhose that are: the heirs of his kingdom, and have a title to. this heavenly inheritance; Is it 1 SO that a believer's 5 interest^ in the kingdom of heaven is enough to bear up his spirit under all his troubles and afflictions, and to keep him from being dismayed under his sorest trials and'tribtf-i lations- that tte meetetb withal front the world ; : then' the MR. gaspine's sermon. 385 exhortation that I shall give to you, is the same that our Saviour giveth in the text : " Fear not, little flock, for it is your Father's good pleasure to give you the kingdom." You that have an interest in the heavenly glory, oh, be not dismayed, nor affrighted at those outward afflictions and, tribulations that you meet with here below. It is true, God doth often exercise his dear children with trials, afflictions, and tribulations. This is the way by which God doth discipline his children, while they are in their minority here. This believers must count unoti beforehand; but there is not any of those things that should make a believing christian dismayed, seeing his eternal concernments are so safe, and his heavenly inte- rest is se.cure. And there is no trouble nor cross that the saints can meet withal, but that we are somewhere or other ia the word of God exhorted 1 not to* be afraid of it. Do we meet with reproach from men? Is that the cross we un- dergo.^ This indeed is heavy, insomuch that the Psalmist complains, that his* heart was broken by it, Psal. Ixix. 20. Yet the servants of God, the heirs of heaven, are cau- tioned not to fear that,, Isa. li. 10. " Fear not the reproach o£ men, nor be afraid of their revilings." Or is the affliction that thou meetest withal, imprisonment for the sake of Christ and of a good conscience, this is likewise grievous and heavy to- be born ; yet the heirs of heaven ace exhorted not to fear that neither, Rev. iu 10. It is Christ's advice to the church of Smyrna, " Fear none of those things which thou shalt suffer ; behold the devil sbalkcast some of you into prison, that yc may be triedi, and you shall have tribulation ten days; be thou faithful unto, the death, and I will give thee a crown of life £* those that have an interest in the crown of life; impri- sonment for the sake of Christ, if God should call them thereunto; Nay, put the case thou were to suffer death itself fW the sake of Christ, this, is the- greatest and sorest of all sufferings. Yet the servants of God are cautioned not to fear that neither, for it can be but a bodily death, 386 MR. GASPINE'S SERMON". and it will make way for a better and happier life, Mat. x. 28. " Fear not them that can kill the body, but are not able to kill the soul. Whatsoever thy sufferings be, thou that art a believer, and hast an interest in the kingdom of ,heaven, thou art exhorted not to be afraid of it. Oh, christians! I beseech you act faith upon your hea- venly interest. I might tell you it can never be more season- able so to do than now. The more you act faith hereupon, the more you will be enabled to live above the frowns of a troublesome and vexatious world. Oh, look up by an eye of faith upon the recompence of rewards, and you will be able to prefer the afflictions of the saints, before the vain and transitory pleasures of unregenerate sinners, which endure but for a moment, and tochuse the greatest affliction before the least sin, as Moses did, Heb. xi. 25, 26. And let thejoy that is set before you make you to endure the crosses of this world, and to despise the shame, as the Captain of your salvation hath done before you ; and let the hope of the glory of God make you rejoice, not- withstanding all the scorn and contempt that you meet with from the world. But because of our frailty, and aptness to be afraid and ■dismayed at afflictions and tribulations, I shall set before you some considerations, which, if well weighed, might, by the blessing of God, do much to the curing and re- moving of those fears and discontents that are apt to seize upon us when we are exposed to trials and losses in the world. First, Consider, christians, you that have secured your .heavenly interest. Are you in sore troubles, and do you jmeet with hard dealings from men ? It may be you may faring more glory to God by your afflictions, losses, and crosses in the world, than if you should always be in a «uiet, prosperous, and serene condition. It may be God may -have a greater revenue of glory by thy troubles and trials, than by thy prosperity in the world : and shall we not be willing to be in such a condition, howsoever .unpleasant to pur corrupt flesh, in which we may be most MR. CASPINE'S SERMON. 387 serviceable for God, and bring most honour and glory to him. It is a sign that we have little love to G6d x or in- deed to our own souls, if we do not prefer the glory of God before our own ease and carnal contentment. What, do we but mock with God in our prayers, when we pray that his name may be glorified, if we are dismayed and dis- contented when God is glorified by us in our sufferings, because they are tedious and irksome to our flesh. If we are unwilling that God should be glorified by our suffer- ings; if we are unwilling to honour him in an afflicted state, why do we then in our prayers pretend to beg that God may be glorified ? Oh, how much is God glorified- many times by the sufferings of his people, when as he is dishonoured by the secure and sensual lives of many thou- sands that are in prosperous, calm, and quiet condition in the world ! I might give you many instances from the scripture, to such that the sufferings of God's people have tended very much, to the setting forth of the high praises of the Lord. Oh, how much have the sufferings of the Israelites been all along! of Job, of David, ofHeze- kiah,of the three children, of Daniel : and so under the New Testament; how have the sufferings of Stephen,Paul, Silas, and the rest of the apostles and martyrs, resounded to the honor and glory of God, for whom they suffered ! Indeed, God's people do more honour and glorify God by their sufferings, than by their doings for him. Let us not then be dismayed, though we may be in a trouble- some and suffering condition ; seeing this is a condition, in the which we are most capable of doing service for God, and of bringing most honor and glory to him. - Secondly, Thou that hast an ihterest in the kingdom of heaven, art thou in an afflicted suffering condition in the world? To bear up thy fainting spirits, consider, that affliction and tribulation, is that, by which God is pleased to cleanse and purge his people from sin. Af- flictions are like black soap, which doth seem' to soil'the cloth, and make it more filthy, yet it purgeth and cleanseth it, and maketh it more white at length. It is as 38S ME. GASPINE'S SERMON. the fire, into which the gold may be thrown, yet it is not consumed, but refined and purified, thereby itloseth only its dross; so the saints are not quite consumed by their afflictions, but sanctified, and they lose only that filth, dross, and rust, that doth mix itself with, grace in their hearts. By this shall the iniquity of Jacob be purged, saith God speaking of afflictions : and this is all the fruit to take away his sin, and sha]l we be unwilling to have our sins purged ? It is true, as for those that are reprobates, God usually lets them alone to go on and die, and perish for ever. When as yet, God is pleased to correct his people, and to cast them into the furnace of affliction, because he intends mercy to them ; and surely it will be known one day, that there can be no greater judgment befal poor creatures than to be let alone without chastisements, to take their own swing in sin : and oh how many thousands are now in torment, for that they were let alone in their sins, and never chastised by afflictions in their life-time ! When as God's people are chastened: of the Lord, that they might not be condemned with the world, 1 Cor. xi. 32. And which is. easier to be bora,, external tribulatipns in this life, or eternal torments in the life to come ? One of these two will certainly befal every man and woman of us : either we shall be chastened, here, or condemned hereafter. The wicked are often times let alone here, they are not in trouble as other men, Psal. cxxiii. but, they are condemned with the world. The godly, they are often chastised of the Lordc here, but.it is in mercy to them, that they may be purged from, sin, and not condemned with the world* And David tells us, that by his afflictions he was reduced from going asferay, and brought baqk again into the fold of God, P-saJ. cxix. 67. " Before I was afflicted, I weqt astray, but: now hay,e, I kept, thy pre- cepts." And shall we .he. dismayed at the means where- by we are kept close to God,, and? a^re. kept froin falling away from God ? A man is willing; te, take, a bitter medi- cine to purge aw.av that disease: which; would; otherwise MR. gaspine's sermon. 389 kill him. Nor is be troubled at the working of his phy- sic, though he have many painful gripes, so long as it tends to the removing of those obnoxious humours and diseases wbich would otherwise bring him to his grave: and shall christians be afraid of the bitter cup of afflictions, which by God's blessing purge away their sins, which are the diseases of their souls, and so preserve them from eternal death ? Thy trials here are to purge thee and cleanse thee, that thou mayest not lie in eternal torments in the world to come. And shall christians be dismayed at that which tends to their eternal health and salvation,and to the keep- ing of their souls from hell ? We should rather rejoice to be in that condition whatsoever it be, by which we may be most purged and preserved from sin. Standing pools do usually contract filth and mud. So those chris*- tians that are settled upon the lees in a prosperous state and condition, they do very frequently get filth and cop- ruption. The people of God are never made the freer from sin by their freedom from outward afflictions. This then is the second consideration to keep the saints from being dismayed at their afflictions in the world, because thereby they are purged from sin which would otherwise prove the bane of their souls. * Thirdly. You that are the heirs of heaven, and have an interest in the eternal glory, you are in affliction and tribulation in the world, be not dismayed ; for consider these things do tend to the exercising and increase of our graces, and to the making of you eminent in grace and holiness. And will ydu be daunted at that which tends to the making of you more holy ? will you be grieved at that which tends to the increasing of your faith, pati- ence, humility, heavenly mindedness.and to the making of you more eminent for holiness and godliness ? Believers are usually greater gainers by their afflictions in the world than by their external prosperity \ yea, many times they are losers by their prosperity, when as they have been great gainers by their troubles and adversity. Oh how many bate gamed in grace and holiness by their losses in 390, MR. G A SPINE'S SERMON. the world! The servants of God were never more emi- nent in grace, than when they were least and lowest in their outward estate. True graces are the diamonds that shine brightest in the darkest night, and these shine clear- est in the obscurest night of adversity. The saints in scripture were then most eminent for holiness, and godliness, and all other graces, when they lay under greatest troubles and tribulations from the "world ; and how exemplary in holiness, and how emi- nent in faith and heavenly-mindedness were the martyrs, when they were afflicted, tormented, imprisoned, burned and persecuted with the most grievous persecutions from the hands of wicked men ; when as the prosperity and pleasures of the wicked did tend to the hardening of them in their sins. Did we seriously consider how great hinderers, riches and pleasures, and worldly prosperity are to grace and ho- liness, we should not.be so discontented at our mean and afflicted condition in the* world, ■ nor so over-desirous of those accommodations which have proved the bane, of so many and the hinderers of thejrsalvation. Peace and plenty, honour and prosperity, doth very often increase pride and covetousness, security, and earthly niindedness; whereas affliction, tribulation, want, reproach, being sanctified by, God, doth tend to the exercising and in- creasing of patience, humility, and a heavenly conversa- tion.: And upon this consideration the apostle Paul "glo- ried in tribulations, because it wrought in him the grace of patience," Rom. v, 3. , And not only so, saith he," but we glory in trib.ulation also, knowing that tribulation ■worketh patience," &c. There are many squjs now in torments for that pride, security, worldly mindedness, and other sins, which were nourished and fostered up in their prosperity in the world ; and many souls now in heaven which were helped forward in their way thither by the exercise of those graces which were nourished and; in- creased .by their adversity, crosses, and calamities here below. Be not therefore dismayed and discontented, MR. GASPINE'S SERMON. 391 christian, with that condition, though it he grievous to thy frail flesh, which doth tend to the increasing of grace and holiness. Lastly, Thou art a believer, and heir of heaven; art thou ifl affliction? Be not dismayed, because these things being sanctified by God will tend to the fitting of thy soul for, and to the bringing of thee nearer to heaven. Afflictions and tribulations do tend to the uniting of souls closer to Christ, and to the fitting and preparing them more and more for eternal glory; and hence it is that God hath ordained that through many tribulations we must enter into glory. Acts xiv. 22. God doth discipline his dear children by sorrows and troubles here, and so fit them for to reign with him hereafter; and shall we be dismayed at such a condition that doth tend to the fitting of us for our heavenly inheritance, and to the bringing of us nearer to Christ and salvation? Oh let not afflictions nor tribu- lations dismay you that have an interest in the kingdom of heaven to support you, but let the consideration of your heavenly interest keep you from fainting at all your afflictions and tribulations that you meet with in your ' way to heaven. . And now, beloved hearers, give me leave to trespass a little more upon your patience, seeing this is like to be the last opportunity that I shall have to speak to you from this place, being prohibited to preach unless upon such terms as I confess my conscience dares not submit unto. Being therefore enforced to lay down my ministry, I thought good to let you know that it is neither out of sin- gularity nor stubbornness in opinion, which many it may be may conjecture, but because the things required are such as my conscience cannot close withal. Could I see a sufficient warrant from the word of God for those cere- monies and other things that are enjoined, I should rea- dily submit unto them ; for I can take the great God to witness with my conscience that nothing in the world grieveth me a hundred part so much as to be hindered from the work of the ministry, and to be disabled from serving 392 MR. gaspine's sermon. my great master Christ in that employment. But seeing I cannot find my warrant thence, I dare not go against my conscience, and so do evil that good may come there- by. Those strict prohibitions recorded, Deut. xlii. and xii. 32. Prov. xxx. 6. And in other scriptures, wherein we are prohibited to make any addition to God's own institutions in. his worship, and the terrible threat- enings pronounced against those that shall transgress in this particular, hath such impression upon my heart, that I dare not give my assent nor consent to any thing in God's worship which is not warranted from his word; but I think it the lesser evil of the two to expose myself to sufferings in the world, rather than to undergo the- checks and reproaches of a wounded and grieved con- science. Dearly beloved, while I had liberty to speak unto you, I may say with the apostle Paul, Acts xx. 27. I have not shunned to declare unto you the whole counsel of God ; but according to that strength arid ability that God bath given me, have laboured to instruct you, and to press home upon you those great and saving truths which are of necessity to be known and practised, in order to sal-' vation. And as the apostle Paul wrote to the Philippians, Phil. i. 8, s,o may I say to you* that God is my record, how greatly I have longed after you all in the bowels of Jesus Christ ; your conversation unto God and eternal salvation, is that which I have had in my eye ! for this I have prayed,, for this, I have preached, for this I have stu- died. Neither is there any thing more joyous to me, than to hear of any of my hearers that are walking in the truth, arid that have set their faces towards heaven. But seeing God is pleased (for ends best known to him- self) to suffer my mouth, together with the mouths of many others, my dear and reverend brethren in the ministry, to be stspped, I desire to leave a word or two with each of you, which \ would have you to look upon as the words of a dying minister, or of a dead minister, in a civil sense; $nd therefore siiffej; th§m tp tftK® tl»e deeper impression MR. gaspine's sermon. 393 upon your hearts. I shall therefore direct a word or two to three sorts of persons. First, To those that do much rejoice at this time, and that have earnestly looked and longed for it : to such who hug themselves, and make merry because the trou* biers of Israel (as wicked men account the ministers of Christ to be) which have told them of their sins, and re- proved them of their carnal, sensual, unholy lives, are not suffered to preach, nor to trouble them with the unpleasing doctrines of repentance, conversion, mortification of sin, and other truths which they dislike: to those who look upon the faithful, laborious, convincing preachers of the word of God to be their enemies, because they have told them the truth, and could not sooth them up in their sins, and rejoice as the inhabitants of the earth did re- joice over the witnesses, and rhake merry, Rev. xi. 10. To you I say, whosoever you are, that none have more rieed of our labours, and of our preaching than ydu ; and if you were but acquainted truly with your own state in which you are (which is a state of death and wrath, with- dut you repent, and turn, and become new creatures) yott would be of other minds than now you are, and turn ydur mirth and jollity into mourning. Consider, that it is riever the better with any city when the watchmen are removed, nor for a traveller when the light is gone which should direct him in his way ; and it cannot be but sad when so many thousands of godly ministers, which by their doctrine and lives have been as lights in the world, shall be extinguished and silenced. Believe it, Sirs, there is no good groping out our way to heaven in the dark, When as we know not whether our next step will be heaven, or hell ; in eternal joy, or misery. A sick man is never the nearer health, because his physician is not suf- fered to speak to him of the danger of his disease ; and carnal arid ungodly men are never the nearer their salva- tion, because their faithful ministers are not suffered to preach to them of the evil and danger of their sins, which are the hinderer* of it. I shall commend to your conside- fl9'i MR. gaspine's sermon. ration that one scripture, which I would have you be often reading, and thinking on, as it is recorded, 1 Pet. iv. 17, IS. The time is come that judgment must be- gin at the house of God ; and if it begin at us, what shall the end be of them that obey not the gospel of Christ ? and if the righteous scarcely be saved, where shall the ungodly, and the sinner appear ? If God begin with his faithful ministers to chastise and afflict them ; Oh what will then become of the wicked and ungodly world ? If the godly drink first of this cup, it is because the wicked shall drink the dregs of it. A second sort of persons which I shall speak to, are such who are halting between two ; that are like Agrippa, almost persuaded to be christians ; that have some con- victions upon their consciences, of the excellency of the ways of God, but yet their interest leads them another way. They are unwilling to expose themselves to any troubles or tribulations, by going against the stream of the world; they are afraid that if they should be diligent in the duties of religion, and should walk holily and close- ly with God, that then they should be reproached and scorned, or persecuted by the world, and therefore they will go on a little way but no farther, than that they may retreat back again with ease and safety as to their carnal and worldly interest. To such, whosoever you are, I must tell you, first, that you must go beyond the com- mon sort of the world; unless you will intend to come short of heaven, you must not take the example of the multitude to be a sufficient warrant for you to walk by; the broad way, though it be to your corrupt natures the most pleasant way, yet it is not the safest, but the most dangerous way : and the narrow way of holiness and godli* ness will be found at last to be "■ the way leading to life, though there be but few that find it," Mat. vii. 13, 15. They that are afraid of making too much, ado for heaven, they are like to have nothing at all to do with heaven. It is a christian's duty, and should be his care, not to be " conformed to the world, but to be transformed, by the MR. GASPINt's SERMON. S<35 renewing of their minds, that they may prove what is that good, and acceptable and perfect will of God." Rom. xii. 2. Secondly, You must not stick at afflictions and crosses in the world if you intend to go to heaven. Christ's cross is the first that must be learnt by Christ's disciples, Luke xiv. 27. You must account upon it beforehand, that if you will live godly in Christ Jesus, you must suffer persecution, 1 Tim. iii. 5. You must not be afraid of the reproaches of the ungodly, nor flinch at oppositions and tribulations, if you intend to be everlastingly happy. The fearful are in the fore->front of them that march to hell, Rev. xxi. 8. " but the fearful and unbelieving and abo- minable, &c. shall have their part. in, the lake which burn- etii with fire, and brimstone,, which is the second death." The fearful you set down in;. the front in that black list there mentioned. .'* But the kingdom of heaven suffers violence, and the violent take, < it by force." Thirdly, The end will pay for all; the kingdom of hea- ven will make you amends foi\all the. tribulations that you meet with in your way; to heaven. Lastly, I shall speak a word to those that fear the Lord; and are diligent in the practice of godliness, that are very much grieved , that their faithful teachers would be removed into corners. My advice that I have to give you, besides what I have spoken before, is the same with Paul's to the Philippians, Chap. iv. 1. " My brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved." Consider your heavenly interest, and let that bear you up under all your worldly troubles and persecutions. Let not the terrors nor threats of men nor devils make you stir apart from the doctrine which is accotdingto godliness. Though you may be scorned, and afflicted by men, yet.the day will come when you will be publicly owned and honoured by the Lord of glory, and when Christ which is your life shall .. ppear, then shall you appear. with him in glory? Be not 396 MR. gaspine's sermon. affrighted at the sufferings of your ministers, though they should be far greater than now they are ; nor dis- couraged at the backsliding of hypocritical professors, who having formerly made fair pretences to religion and reformatio™, yet are turned with the dog to their old vo- mit again, and by their so doing do declare that it is their carnal interests only that they look unto, and therefore they will be for religion and reformation, so long as that may be promoted thereby, and no longer. But labour to imitate the heroic courage of Joshua, who resolved that he and his house would serve the Lord, though all Israel should forsake him and backslide from him. Stand fast,I beseech you, in the faith, quit yourselves like men,be strong in the Lord, and in the power of his might, put on the whole armour of God, that you may be able to stand in the evil day, and having done all to stand. Let not the enmity nor opposition of the ungodly make you to for- sake the duties of religion, and the ways of holiness. Think not the better of that way, or of those persons merely because they prosper in the world, nor the worse of those merely because they are persecuted and afflicted. What were those that were tortured not accepting deli- verance, that had trial of cruel mockings and scourg- ings, yea moreover of bonds and imprisonment, that were stoned, that were sawn asunder, that were tempted, that were slain by the sword ; they that wandered about in sheep skins, and goat-skins ; being destitute, afflicted, tormented ? Heb. xxii. 35, 36, 3 1 ?. " They were such of whom the world was not worthy," verse 38. True holi- ness and the fear of God are never the less lovely in God's account, because it is rejected, scorned, and condemned by the wicked world ; and sin and profttfleness is nevef a whit the more pleasing untoChrist because it is in fashion and practised by the greatest Or most of men. Finally, my brethren, commit yourselves and your way unto the Lord, and wait patiently for hinl> he will command deli- verance for you in his owti time, . ISfiatch. net &Mi delive- OR. seaman's sermon.' 397 ranee by any preposterous and unlawful courses, before God holdeth it out to- you, lest you provoke him to de- tain it the longer from you. To conclude all, I shall take leave of you in the words of the Holy Ghost, recorded Acts xxv. 3?. Heb. xiii. 20, 21. And now, brethren, I shall commend you to God, and to the word of his grace, which is able to build you up and to give you an inheritance among men that are sanctified. And the God of peace which brought again from the dead our Lord Jesus Christ the-great Shep- herd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will ; working in you that which is well pleasing in his sight, through Jesus Christ, to whom be glory for ever and ever. DR. SEAMAN'S FAREWELL SERMON. Heb. xiii. 20, 21. Now the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect, in every good work, to do his wi^ working in yoit thai which is well, pleasing in his sight, through Jesus Christ; to whom b,e glory for ever and ever, jimen. npHE apostle, bejng now upon the conclusion of this epjgtje,, after a veryt large discovery of Jesus Christ, in all those things that belong to his person, concerning his nature,, as God, asirjaq, and concerning his offices, espe* ciatly concerning his, priestly, and concerning the blessings 398 DR. SEAMAN'S SERMOfc. and benefits, especially in matters of sacrifice, doth in this last chapter insist on matters hortatory ; and in the words, draws near toa conclusion which contains a prayer, wish, or desire, which he puts up unto God, in the behalf of them, in order to their good and benefit. Now the God of peace, &c. In which words, there are two two things considerable. l.The matter of the apostle's prayer. 2. The grounds, which he doth insinuate for audi- ence. In the things he desires, the matter of the prayer is laid down in verse 21. and is summarily and generally propounded in several expressions; yet nevertheless, so as they have their specialties belonging to them. In the beginning he shows what he aims at, make you perfect, &c. In general it refers to their sanctification, and that they be thoroughly sanctified, as to their inward man, and outward conversation, as to those things that belong to them, in the habits of their minds, and eternal carriage. The grounds which the apostle uses, by way of insinu- ation for audience, are contained in the words of the 20th verse, wherein we have a very large description of the person prayed unto ; " the God of peace, that brought again from the dead our Lord Jesus, &c." He describes him under such notes and mark, as serve much for en- largement and enforcement, in the matter of prayer. But here a question may arise ; seeing grace is the thing the apostle principally desires, and it is usual with, holy men, both under the Old and New Testament, to chuse out such attributes as suit most with their parti- cular occasions, and are most agreeable to those requests they have, why he doth not apply himself to God, as the God of all grace, but rather, the God of peace? Therein first the apostle seems to make use of that same liberty which belongs to holy men. As there is in the general, a liberty left to God's people' from God him- self, Paulin this place makes use of that liberty he had, as to the manner of prayer., "sin? such a descriDtion of Dtt. seaman's sermon. 399 God, as seemed good to him at present. But secondly, if he be the God of peace, it follows, he is the God of grace. If God hath glorified himself so far among the Hebrews, as to reconcile them to himself, by the blood of Christ, then there is no question, God will proceed fur- ther; and having provided for those things which apper- tain to their justification, no question but he will for those things that are necessary to their sanctification. Therefore the apostle argues plainly from justification to sanctification. He that justifies his people through the blood of Christ, sanctify you by the spirit of Christ, make you perfect to do his will, working in you that which is well pleasing in his sight, &c. so desires we should be sanctified, on the consideration of our justification. Having provided for justification, by the blood of Christ, follows sanctification by the spirit of Christ, 1 Thes. 23. " And the very God of peace sanctify you wholly," &c. That God who is allied to you, the God of peace, and hath pro* vided for you peace, T desire he would further provide sanctification; for sanctification is nothing else, but the effect of that grace, which is procured for believers through the blood of Christ. There is no- access to God, for sanctification of our natures, until we prevail with him for the justification of our persons, and he first shews himself to be a God of peace, by way of justification, be- fore a God of grace and sanctification. But to proceed. First, for the description of the person ; wherein take notice of him : 1. By one of his attributes. 2. By one of his special works, whereby he hath manifested that attribute. 1. The attribute of God, is implied, under those words, that he is called the God of peace. The gra- cious God that provides for reconciliation between him- self and sinners, that finds out ways and means to win those who are by nature children of wrath, to be the children of God. There is no peace, but God is author 6fV whether natural peace, or civil peace, or political peace, he is pleased to provide for them ; but there 400 PR. seaman's sermon. is a transcendent kind of, peace, which, doth with, a peculi- arity belong to. God's people, i. e. Spiritual peace between God and sinners, and that inward peace that we enjoy, if our conscience hath been troubled with terror of sin, wrath, &c. Peace belongsso to God as none of the creatures can have any glory of it, PsaJ. iv. 7. The peace, is God's, peace : none can effect it* or devise it but God ; and with respect to this, he is more especially called the God of peace, because he hath found out a way to make recon- ciliation between God and his sinful perishing creatures, 2 Cor. iii. 19,Ephes,iul4,&c. Col. i. 13. 2. There is a special work of God attributed to him, that the apostle takes into, consideration, i. e. That he " brought again from the dead our Lo,rd. Jesus,, that great Shepherd of the sheep,, through the blood of the everlasting covenant;" wherein we have many words, and every word its weight, and we shall scarce be able to weigh every one so as to take the full sense and emphasis of them. In the words there is, 1. Something implied, 2. Something expressed. 1. Something implied ; namely, that the Lord Jesus Christ was sometimes in a state, of death ; and that be- ing in a state of death, it was not any ordinary power, way, or, means^ could ransom, turn* He was in the sta,te and condition of the dead. He was for a while, under the power and dominion of death. His body forthe; space pf three days lay in the grave, and- in that, senss, he was under the dominion of death, as all dead men are. The; great Shepherd of the sheep, could not have his awn life, in some sense. No interest hehadinGod, by virtue of sonsbjp or any of his offices, could save^im from, death, though, the Son of God, and Head 1 of the church ; and Christ, looked uppn it so far from being, below hii»» that he thpught.it neqessary for him, and i|t was his, gjpry, John x. 1.1, 12» "I anxthe good Shepherd; tbeigopd Shepherd; giyetJx.his life, fpr his sheep: bnjt.foei that is an hireling, and not the. shepherd, whose, own the sheep are, not, seejbb the wolf coming, and lea,Y«th, the sheep and fleeth,, &c D„». SEAMAN'S SERMON. 401 Hirelings haye no spirit or principle in them, that they should l&y down their lives for the sheep ; but he so much respected his Father's glory, and good of his. flock, finding there was no way, to bring them to salvation, as he denied himself in all other respects, for their, good : so in this respect, lays down his life for them. And herein the church, of,God seems tp,have a deadly kind ,of wound, to be at a deadly, loss, ?ach.xiii.7." I will smite the shepherd, and* was necessarv. lihat it natght DR. seaman's SERMON. 4Q.5 be so much more verified and manifested that be was the great Shepherd of the sheep, that he should lay down his life for his flock. 4. It was as necessary that Christ should be raised from the dead, as that he should die. Therefore bis ■continuance was but a temporary, nay a .momentary time to him. Now Christ is risen, yea all power in heaven and earth is committed to him ; and if he was able to do any thing for his people before, much more now, 5. The resurrection of Christ doth arise partly from the tenor of the covenant God made with man, and partly from the virtue and benefit that was in the blood of Christ. God put himself into a covenant, Christ was mediator of it, and in virtue of that covenant sinners must be saved ; but the Saviour must firstsave himself, raise himself from the dead, and then hath all power committed to his hand:; &c. Thereare two things that I would have you further observe and carry away : 1. That Christ is indeed the only great Shepherd of the sheep. Whatsoever others thereare, they make to his own interest. Whosoever there be that may possibly entitle themselves under the name and notion, yet this is undeniable, that Christ is the only great Shepherd of the sheep. Therefore in the concernments of the church, there is none christians should honour as Christ, and whose voice they- ought to hear before his, or by whom they should be ruled and governed, but by him. If Christ be the great Shepherd, then the church must hear his voice, "for my sheep hear my voice," &c. And if he be the great Shepherd, then the church must be ruled by. him, f«jr the shepherd must have the ordering of the flock, and the flock must be at the disposal of the shepherd. And then, thirdly, The flock of Christ must be careful to please him, for fear he set his dog upon him, that we pro- voke him not to exercise his correcting power. He hath his correcting power. He hath his rod of discipline, as well as his >staff and crook, which. isto perform byothers as seerros goorl to him, for be ibath mamy ways to let loose 406 DR. SEAMAN'S SE11MON. the devil on his own children. Satan had a desire to afflict Job, and God gave way to it, &c. The church of God is God's spouse, and there is a great deal of love between the husband and the wife, between Christ and the church : yet Psal. iv. 5. This she is solemnly charg- ed withal. God hath made Christ a head to his church, therefore his church must be ruled by Christ; and it is not for the church to say, the inferior shepherds would order me thus and thus, we must in the meanwhile say, but whai: doth Christ say in such cases ? It is not for the church to go aside by the flocks of his companions, Cant. i. 7. The companions of Christ pretended to be shepherds of the sheep as well as he, but have not that power Christ had. They have their societies, and would have the or- dering of them; but the church desires to know where she may hold communion with Christ, that she may not turn aside by the flocks of her companions. There are many disputations among inferior shepherds ; but this is, out of alf dispute, that Christ is the great shepherd of the sheep. That great man at Rome never pretended higher, than to be the vicar of Christ, and successor of Peter. Now we know that the principal is more to be regarded than the vicar ; therefore if Christ be the great Shepherd, surely the sheep of Christ must hear his voice before all other shepherds, especially since Christ hath spoken so signally in the case, "My sheep hear my voice, and they follow me : a stranger will they not follow, for they know not the voice of strangers." And God having so solemnly commanded, Mat. xvii. 5. "This is my beloved Son, in whom I am well pleased, hear ye him." The great Shepherd must be heard before all little shepherds. The little shepherds have their divisions, Acts xx. 29. " After my departure shall grievous wolves enter in among you, not sparing the flock, also of your ownselves shall men arise, speaking perverse things, to draw away disciples after them." True shepherds are always careful to make disciples for Christ, and to bring all disciples to Christ. AH John's work was to make disciples, to put them over to BR. seaman's SERMON. 407 Christ, not to make disciples to him, but to make over ail bis disciples unto Christ. If any man will gather, he must gather for Christ, not himself. Others would draw men to any matter or manner of doctrine, government, j&c. But our eye must be upon Christ, and our ear open to his voice, and our hearts awed with his will and mind' in scripture, made known to his church ; and they love not Christ as they ought, that desire not to bear his voice before any others in the world, for he is the great Shepherd of the sheep. 2. Though he be the great Shepherd of the sheep, yet be died 4 and though he die, yet because he is the great Shepherd of the sheep, he is raised again. The great Shepherd dies, the little shepherds must not think much of it, if they be called to die. We must be contented, if it be exemplified in us, if occasion serve; for if God spar- ed not the great Shepherd, what have the little shepherds to plead for themselves that they should be spared ? If the case fall out, while I labour to serve the church as I can, I come to suffer for the church in the end, I do rejoice, and I will rejoice, And truly we had need to pray for such a spirit as this ; for if this was the great Shepherd of the sheep, it will very well become the little shepherds. But against the fear of death here is the com- fort. The great Shepherd of the sheep dies, yet is raised from the dead ; so shall the little ones ; not one member of the flock, death can always triumph, over. In this respect Christ will have all his .members to be raised, in that he got the victory over death ; for Christ arose as the first fruits, and ascended into heaven as a fore-runner. Though we may have denial as to the advancing ofChrist's service, &c. yet the resurrection of the dead is that we must take into our thoughts, and it is our solid comfort, God will one day bring all the sheep together into one fold, and David shall be their king, and have the ruling and ordering of them to all eternity. There is a resurrec- tion to little shepherds, when we come to lay down oui - 40S DR. SEAMAN'S SERMON. natural lives, we can look for no other recorri pence for it but our resurrection, and the thoughts of it must be our comfort. And oh! how doth this encourage us to come unto God, 'though sin be heavy upon us? Re- member, there is a Gbd of peace, that takes to himself thisname, for this very end, that sinners may ktibw for their encouragement, that reconciliation is wrought out between God and them, through Jesus Christ; and if they will but come and take hold of the blooil of the everlasting covenant, Christ hath said, theyshall'have all the blessings and benefits promised in the covenant of grace, and that the blood of Christ can procure for them ; they shall have forgiveness of sins, and salvation of soul. Therefore, when we consider' Christ hath died to have a flock, arid for saving of the flock, and to make himself the God of peace through his blood, this 1 should com- fort Us. It remains, we come 'to consider of the matter of the prayer. This 5 is vgry full, "make you perfect in every good Worktodo hiswiU,Woikirigin>youthatwhich is well-pleas- ing in 'his sight," "&c. Here we are to observe two things ; first,' the matter of the apostle's desire : Secondly, the mea- sure of it. The matter of his desire, is, that the Hebrews may be made perfect in every good work to do the will of God, i. e. that they may be fully and thoroughly rege- nerate, sanctified throughout, both in soul and body and that they may be furnished with all graces, and en&* bled for every duty. Take notice of every on'e ? Of the expressions. First, make you perfect. It is the dutyof christians to perfect every good work, to cleanse them- selves from all the impurity of flesh andspirit, and to per- fect holiness in 'the fear of the Lord, 2 Cor. vii. 1. "Se- condly, in every good work, in matters of piety, righteous- ness, 'charity, sobriety ; for within these heads, most of these things may be comprehended that belong to christians, they will go a very great way to make a per- fect christian, but that christian cannot be perfect, that DR. SEAMAN'S SERMON. '40® is not sanctified in every one" of these. Thirdly, to db his will; that you may be ready, cheerfully willing to do his will on all occasions. But how is it possible'flesh and blood should attain tb this, that they should be perfect in 'every good work? Why, saith the apostle, working in you that Which 'is Well pleasing in his sight, through Jesus Christ, working in you. You see thereby all our works depend on God, and it is in vain for us to build on any foundation but this; for it is'God that worketh in yOU.bbtb to will and to do of his good pleasure, &e. Col. ii. 12. Through the faith of the operation df God ; working in you, or doing in you, Or causing in you, or making in you, that which is w^Il pleasing in his sight. Our wdvk is to depend on 'God's Hvork ; our outward working depends l on God's inward workiflg. Again, thdt which is acceptable in Gdd's sight, but it is orily through Jesus Christ. Good works themselves, though never so good, agreeable tb the law and gos'pel, yet iPGod look not on our persotis and Wdrks through Christ, they will not serve the turn, ye cannot be accept- ed ; *• workirig'in you that which is wellvpleasmg'irrhis sight, through Jesus Christ." Will God be pleased with nothing, but only for Christ Jesus's sake ? And if it do not please Christ, it will not please 'God. It is truly, "plainly, verify So. That which 'God cannot 'accept *o¥ though Christ, he doth not accept at all : but now things are so ordered, that God hathput all things into Christ's hands. Christ Jesus hath the drdering df the worshipand government 'of the churt'h, he'hath the making of all the artictes'of the christian's creed. A christian is boiirfd to beliete nothing, but what Christ teaohes, as necessary'tb salvation ; so that in Christ we are complete, if w'e'bte- lieve as he teaches us to believe ; ; and if we worship Gbd as heteaches Us to worship'God,and havesuch'order and government concern trig- his 'house, and walk Sbas We desire in all thirigs to please our Lord and master, and have him before our eyes, then are we returned unto '410 DR. SEAMAN'S SERMON. Christ, the shepherd grid bishop of our souls. But if we present God with any kind of creed, model of worship, or government, that hath not Christ's image and stamp upon it, God will say, as Christ concerning the money, whose image or superscriptiondoth it bear? If we can say Christ's, the way ©f worship we have learned from Christ, that order and government in the church we have learned from Christ, then the Father and Son will own it. If it have man's superscription upon it, not God's or Christ's, I cannot tell how we should presume it can be acceptable to God, through Christ ; for God hath so confined him- self, he will not be pleased, but through Christ ; and that all matters of religion in the New Testament should be ordered according to Christ's, mind, as the old accord- ing to Moses. It is necessary we enquire after Christ's mind in what we do. If we can do any thing, and in doing it, are sure it will be acceptable to God through Christ, well and good ; otherwise not. This is the apos- tle's prayer, " that God would make tl^em perfect in every good work to do his will, working in them that which is well pleasing in his sight, through Jesus Christ." Thedoxology. Whether we refer it to God or Christ, it is all one; we have nobody to honour and glorify in the church, but God through Christ. We cannot tell how to divide those that are so nearly united. There- fore when we glorify God, we glorify Christ. And this we must observe. God hath ordered all men's concern- ments so, that we have nothing to plead for our soul's salvation, but God's grace. The rule in his word, is his gospel that he hath made known to us ; and therefore let the word of God dwell in you richly, in all wisdom. There is a great deal of do in God's church, about this and that. He that must determine the business is Christ ; and there are but two ways-r-tbe, determining things for the present, and for the time to come ; hereafter by questioning the matter of fact; for the present, by mak- ing of our rule. When the question comes concerning the matter of fact, there he receives our rule. What DR. seaman's sermon. 411 hath Christ said ? How hath Christ provided in things of this nature? It is plainly so and so : but indubious matter and customs, and the like, I know not how to answer them, when we shall come to answer Christ, when he shall put the question, Did you not know whom you was bound to fear ? Did I s,peak nothing at all in the case, neither generally nor particularly ? Could you not by any means come to understand my mind ? I doubt we shall not be able to answer this. But we must say we found a certain state in the word ; but having laws and customs among ourselves, therein were at a stand. Why (saith Christ) were your laws and customs above or below my word ? Must your law be ruled by my word, or my word by your doctrine ? Did not all christians hold out this, that the word of Christ was above all authority, in the matters of Christ ? Shall the members of the body become greater than the head ? Therefore you could not be ignorant in this case. Your own pro- fessing me to be so great, in all my natures and offices ; but when you come to practice, then you will deny me. Shall we be able to answer this? We must consider of this, that if we would please God, it must be through Christ; and then we must carry ourselves, as directed by Christ Jesus in his word ; and nothing can take us off that principle, no pretence whatsoever ; for the christian religion is such a thing in the nature and substance of it, as Jesus Christ is the author of. Therefore if Christ he the author, all that belongs to the christian religion, as to its substance, we should account nothing of moment in reli- gion, but only that which we can ascribe to Christ, as the author of it. The care of the church is in the hand of Christ, whatsoever providences are let in on the church, to exercise or try the church, all must be borne patient- ly : but every member must worship him. God hath made Jesus Christ a shepherd, &c. It> what he finds fault, we must not justify ; what lie commands, we must approve; what he calls to be done, we must practice; what is not his, we must not own as his. Much may be 41-g MR. EVANXE'S SERMON. drawn from this, both for instruction and consolation, that Christ is the great Shepherd ; though he die in his members^ he shall rise in his members. I may say, though ihe die in his ministers, he shall rise in his minis- ters, Isa. Iix. 21. "As for me, this is my covenant with thien), saith the Lord, my spirit that is upon thee, and my words which I have put into thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LorcT, from henceforth and for ever." This is a part of the covenant, that the word and spirit of Christ shall be continued among the members throughout all ages. God will provide. His children shall not live without a spirit, neither without his word. God hath engaged himself for both, for the one as well as the other, that there shall be a super-addition, and perpetuating of them ; and herein we must depend upon the faithfulness of the •great Shepherd of the sheep. A FAREWELL SERMON, PREACHED AT GREAT AYTON IN THE COUNTY OF YORK, BY GEORGE EVANKE, CHAPLAIN TO SIR GEORGE NOR- WOOD, BART. AT CLEAVELAND, IN YORK- SHIRE. MaTth. xxvi. 39. ' iNevertkeiesS not as I will, bid as thou death, who was contriving to bring them to life. All the displeasure he would have done them, was to take their sins from them, Mat. xi. 28. And all the pleasure they meant to ! shew him was to take his life from him, Mat. xxvi. 59* AH the hurt that ever Christ did them, was to pray for them* " Father, forgive them, forgive them." And all the good tbey ever did hi*n, was to cry, " crucify him, 414 MR. evanke's sermon. crucify him." And crucify him they did before they could sit down. Whose death and crucifixion is described and repre- sented to your view, 1. By the antecedent, or things before. 2. By the consequents, or things following after. The antecedents were, 1. The several preparatories to it. 2. The judicial progress about it. The prerogatives were, 1. The Jews conspiring, ver. 3, 4, 5. . 2. Judas's covenanting to affect it, ver.14, 15, 16. 3. Christ's own preparing and fitting himself for it, that he might without reluctance submit to it, and with- out the least symptom of desponding, encounter and go through with it. And this is the argument of the latter part of this, chapter at large, and of my text in short. Father, if it be possible, let this cup pass from me, y«t not my Will, but thy will be done. Which words I may call, The pious soul's sequestring itself for dying : or, Our Saviour's preparatory to his passion. Wherein you have two observables : 1. Here is an humble petition presented : Letthis cup pass. ; 2. Here is an hearty resignation promised : Not as I will, but as thou wilt. , First, An humble petition ; Let this cup pass frorof me. Our Saviour was at this time very apprehensive of death. " The sorrows of the grave had compassed biro about, and the pains of hell had taken hold upon him." And now in this dark condition and spiritual damp that his soul Jay. under, he gets himself out into the gar- den alone, and, there he sits weeping, as Elijah under the juniper-tree; and like dying Hezekiab, he lays his case open, and spreads his condition before the Lord, implor- ing him, Samaritan-like, to shew him some pity in this his extremity: Father, saith, he, Let this cup pass from trie. MR. EVANKE'S SERMON. 415 Now in that Christ betakes himself to God fdr help-in this hour of heaviness, you may learn hence " Itis-beb- ter to intrust and interest God, for our help and comfort than man." For man, yea, the best of men, are but men, and when they have done the best for us, it may be they can do no good to us. When the man, in the Kings, had made his misery known to his neighbours, and cried to them, Help, help, you know what an answer he got, How can we help, except the Lord help ? When Job had told over the sad story of his great losses to his three friends, expecting some redress to so unparalleled grievances, you know how long they sat by him, without giving him one word of counsel, or admi- nistering the least word of comfort, which. forced him into that passionate resolve, Miserable comforters are ye all. When Judas lay under the convulsions and corrodings of a grumbling conscience, and ran to the priests for ab- solution, a " look thee to that," was all the comfort he could get from them. Ah ! that man's condition is most to be pi tied j who runs to none but man for pity. When all is done, God is our surest stay. He is usually the last, but always the best refuge: Therefore, when we have read over the sad lecture of our losses, and poured out our wants and wrongs into the bosom of our safest and firmest friends, then is this apostrophe, this turn, the sweetest turn the soul can take, when it can turn to God (as you see Christ doth here) and say, " Father, if it be possible, let this cup, this cross, pass from me." . II. Secondly, Here is an hearty resignation in these words, " Nevertheless not my will, but thine be done." And if he had said, it is true, it is ease which this nature, this human nature of mine would have, but if thou, Lord, art otherwise resolved to continue me in pain, I have no more to say but only this, Thy. will be done. It was the saying of a good woman in her sickness, when asked whether she" was willing to live or die, she an? 410 MR. EVANKE's SERM.QN. swered, I am willing to,dO whether God pleaseth. But said one, if God should refer it to you, which would you chuse? Truly, said she, if. God- should refer it to me, I shouldieven refer it to him again. Here is the picture of Christ's patience {drawn here in this text), where as.you see, he refers to his Father'si pleasure, " Not my will, but thine be done." Pa*aphrastica|Jy thusr— 'ifithou wilt have me suffer, a while, lay load on me, andspare not — if I must be spit on thus shamefully, and buffeted thus basely, and that by my own creatures, whom I could sends to hell' with a, word speaking ; if I must climb to the ladder* and be hung up, in: gibbets as a spectacle of sad- ness to my friends* and objeofr of> laughter to my ene* mies ; if it be so that my honor must lie in the. dust, and myblood lie inthe dust* and my sacred body go to, bed with worms'; if it must be thus* let Us, be? thus, and no otherwise than just thus. In a word, if he that never stole any thing, unless it were men's- sins; from them, must now be' numbered with traasgressorsi and hanged with thieves? IP therederaption, of the world be so costly, that t can nob hug- a poor soiili to heaven with me at a cheaper rate* I am content! to come up to God's terms^ and to buy the life oft the nation thought it be with my own death. Thus much, is meant in this expression: " Thy, will be done/ or " as thou wilt." From which branch, we may shake this fruit into your lap. Doct. A gracious soul will endeavour the crossing his own will* when he sees that it crosses God's. Or, thus* A true Christian dare not, at least ought not, to gratify his own humour when it stands in opposition, or cometh in competition with God's, honour. In- the improvement of which* I shall K Premise some precedents of i*. 2. Annex some reasons to' it; 3. Infer some use from ifc. The first precedent I shall pitch upon is Abraham, Gerr. xxii. 2. Here God calls. Abraham, out to very hot MR. EVANKE s sermon. 417 service, even to lay the sacrificing knife to the throat of his dear child. Come, saith God, " Take thy son, thy only son Isaac, whom thou lovest, and offer him up for a burnt-offering." Alas! how many considerations might have stept into Ahraham's head, at this time, to have" made him refuse obedience to a command so grievous and ungrateful to flesh and blood. " Alas ! Lord, Isaac is my son, the only staff of my old age. And if my son die, it will be enough to bring my grey hairs with sor- row to the grave. Nay more, Isaac is my only son, I have none else to keep up my family, and to preserve my name in everlasting remembrance ; and if he die, all the hopes I have of a flourishing posterity die with- him. Nay more, Isaac is the son of promise. In his seed all nations are to be blessed ; Christ, the Messiah, is to come, of his line; Sion's deliverer is to spring out of his race; and if he die, the world, for ought I know, must want a Saviour, and Israel his Redeemer. Besides, if Isaac must be sacrificed, is there none to lay bloody hands upon him but myself? Must an indulgent father be his own child's executioner? Must I that gave him life, be the cruel in- strument of taking it away?" Thus Abraham might have expostulated the case with God. But no, no, instead of replying, he falls to obeying, Gen. xxii. 3. without either disputing the justice of God's precept, or distrusting the truth of his promise, for he considered " That God was able to raise him up again from the dead." Heb. xi. 19. See here an eminent piece of self-denial; his sin must go, his son must go, any thing, yea, every thing must go when God calls for it. It was Abraham's will, and wish too, that Isaac should live ; but Abraham would not own his will, when he saw it did not own God's ; and what lost he by it? Take this, Christian, as an axiom, and put it as an article into thy creed, That there is never any loss in obeying God, let the command, be, ever so dangerous, costly, or difficult. The way to keep Isaac, is to give up • E e 418 MR. EVANKE'S SERMON. Isaac ; and the way to enjoy thy will, is to deny thy will. Th,e promise is clear, Matt. xix. 29. A second precedent you have in David, 2 Sam. xv. 26. who' in that great cross, his chasing from the crown,, thus expressed himself; " Behold, here I am, let the Lord do with me as seemeth good in his sight." As if he had said, If the Lord please to change the nature of my unnatural son - Absalom, who seeks to usurp the crown, and ravish the kingdom from me, and to settle and re-establish me on the throne again, if God please thus to honour me, it shall content me ; but if he use his negative vote, and deny me that mercy, saying, I have do pleasure in thee, I will be content still; Let him do (saith David) what seemeth good in his sight. Not what seems good in my sight, but in his. His will shall be my will, and his pleasure my delight. See what another self-denying saint here is, that God and he, should have but one will betwixt them both. If God would favour him, he would be for it ; and if God would afflict him, he would not be against it. Which disposition mindeth me of that passage which I have read of Socrates, when a tyrant threatened him with death, I am willing to die, said Socrates. Nay then, replied the tyrant, you shall live against your will. No, said Spcrates, whatever you do with me, it shall not be against, but with my will. O friends, I question whether some of you, who pre- tend to grace, may not go to school to this heathen, who had no other pilot but nature, to steer him. Could not the tyrant, by altering the man's condition, make him to alter his countenance ? And is your condition up and down, as your comforts or discomforts ebb or flow ? Did natural qualifications make him quietly submit to fortune, and shall not theological considerations make you ac- quiesce in a providence ? Did the spring-head of mere reason rise so high as contentation? And shall not religion, like the waters of the sanctuaryj rise as high ? O Christians, lie down at the foot of God's mercy* saying, Thy will be ^" r, ° MR. evanke's sermon. 419 1. Otherwise you will grieve God. 2. And you will gratify the devil. 3. And lastly.you will no way advantage yourselves. Reason 1. First, I say you will grieve God. * See Heb. iii. 10. " Wherefore I was grieved with that generation," saith God. What generation was that, which God was thus grieved with? Look but into Exod. xvi. 8. and you will find it was a murmuring generation, a dissatis- fied, and discontented generation. It is a grief no doubt to a godly parent, to see his child discontented with his allowance, and Esau like, slight his birth-right. Ah! God is not pleased to see his children displeased ; nor contented, to see them discon- tented. I read in Psal. xxxv. 27. "That God takes pleasure in the prosperity of his people." But I no where read, that he takes pleasure in the discontent of his peo- ple. No, no, this passion made God himself angry with the Jews of old, " because," saith he, " you have not walked thankfully before me in the use of my blessings, therefore you shall serve your enemies in hunger and nakedness." Whereas on the other hand, it pleaseth God to see his people truckle under the cross, and yet content ; to be ground betwixt the teeth, and wounded with the tongues of malicious neighbours, and yet con- tent; to see and hear the delicious accents of his dying martyrs, when in their extremest tortures, they cried out nothing but Holy Jesus, Holy Jesus. To see and hear patient Job sitting on his dunghill, and bearing his burthen bravely, mingling his groans with praises, and justifications of God ; this, this pleased God like an anthem sung by angels, in the morning of the resurrection, and therefore he hath crowned him with the wreath of glory. In all this Job sinned not. II. Secondly, By discontent, you gratify the devil. When Nero (that he might the better conceive the flames of Troy) had set Rome on fire, he sat down and * This expression is not to;be taken properly, but theologically. 2 420 MR. evanke's sermon. sang songs unto it. Oh, the devil is never so merry, as when he sets us on fire with contention; consuming and smudging our lives away, in the smoke of discontent. Such a fire makes the devil a bonfire. And this was his aim in afflicting Job, not to make him a poor man, but an impatient man. But he was basely mistaken, for when he expected that Job should have fallen down to blaspheme God, Job on the contrary falls down and blesseth God. " The Lord hath freely given and justly taken away, blessed be the name of the Lord." Ah ! how black looked Satan at the fall of that expres- sion from Job's lips! How did this gall and gravel a malicious devil! Certainly this one word of Job's did wound Satan more than all the afflictions wound- ed Job. Ah,, friends, get but your wills to buckle under the will of God ; and in all overture of condition to acquiesce in a providence, and this double advantage will come of it, God will have his end, and Satan will miss of his. 3. Thirdly and lastly, you can no way advantage your- selves by discontent, but may disturb your conscience, and hugely prejudice you-r own peace. As the prisoner in irons hurts himself more by striving to shake them off, than the fetters would do by being on : so many a man-, by fretting and discontent, makes the cross bigger to him- self, than ever God made it. His discontent being a greater affliction to him, than the affliction itself. Greater, I say, 'by how much it sits nearer to the spirit, than any outward crosses do, or can do. I remember what Seneca writes of Caesar, who having appointed a great feast for his nobles and friends, and it falling out that the day proved exceeding foul, even so as nothing could be done, and being extremely displeased at it, in the height of madness took their bows, and shot at Jupiter, in defiance of him ; biit it happened that their arrows lighting short of Jupiter, fell down upon their own heads, and wounded them mor- tally. Thus is' it in MR. evanke's SERMON. 421 and impatience are as arrows shot, not at Jupiter, but at Jehovah, at God himself. Hence, said Moses, Exod. xvi. 5. to that murmuring generation, " your murmurings are not against us, but against God ;" which arrows may wound yourselves deeply, but they never hurt God at all. They wound your consciences with guilt, and your hearts with disquiet, and ofttimes causeth God to wound yon too with punishment, which if it had not been fo^ your murmurings he would never have brpught upon you. Miriam murmured, and God smote her with leprosy. The Israelites murmured, and God sent serpents among them. They stung God with fierce tongues, and God stung them with fiery serpents. Never then let a people mur- mur against their Maker more, but quietly submit to his .providential proceedings, lest otherwise by struggling and striving against God they do but make their Bands stronger, and their condition worse; like the silly partridge, which by her fluttering breaks her wings, but not the net. My advice then, friends, is this, whenever God binds the cross upon your backs, or ties or stakes you down to a sick bed, or any other sad or uneasy condition ; since these cords of his you cannot break, lie down gently* and suffer the hand of the Lord to do what he pleaseth, swallowing down this bitter pill which he forceth down your throats for the health of your souls. I come now to the second thing ; viz. The USES OF THE DOCTRINE. And upon enquiry I find two sorts of men reproveable 1. Those that do their own will. 2. Those that do the devil's will- First, then, it speaks terror to those that do their own will, Such were the Israelites, 2 Sam. viii. 5. They would needs have a king to rule over them; this was their will, and their will they would have, although they knew it jarred, and extremely interfered both with the will of God, and his prophets; yet still the cry of the rabble, and the vote of 4-22 MR. evanke's sermon. the multitude was this, " nay but we will have a king," ver. 19. Thelike you see in Rachel, Gen. xxx. 1." give me chil- dren, or I die." Albeit she saw that her husband could not, and that God would not humour her, yet still' she cries, give me children, or I die. Wilful woman! If thou canst not live in pleasure, wilt thou needs die in a pit? Cllusing rather to have thy body killed, than thy will crossed ? This is the case of all mankind, till gTace work a change, and till God of an unwilling, make us a willing people in the day of his power. Till then, we have a will, which is not only blemished with an indisposition, but also biassed with an opposition to God's ; for s;iith Paul, that doctor of the Gentiles, Rom. viii. " It is not subject to the will of God, neither indeed can be>" Mark, it is not subjects nor can be subject. What more can be said to abase the natural pride of man? As he hath such a mind as neither understands nor can understand the things of God, 1 Cor. ii. 14. So he hath such a will as neither is subject, nor can be subject, Rom. viii. Thus lies fallen man, lost man, for- lorn man, degenerated man. Thus lies he locked up in ob- stinacy, darkness, and unbelief, minding his own things, doing his own will, and damning his own soul, until God spring in, as the angel did to Peter in prison, and bring him news of his spiritual enlargement out of that dead and damning estate, to which he had thrown, and enthralled himself, body and soul for ever. O thou heavenly Samaritan, that once poured wine into the half dead traveller, draw near, draw near! Here is a church full of souls, not half dead, but wholly dead, their eyes closed ; they cannot, they cannot see thee ; their hearts grown stiff, and cold, and hard, and have no feeling of thee, unless in mercy thou speak a resurrec- tion word, and make them live again to praise thee ! Gh let this be the time of life ! Oh let it be a time of love ! Apply unto their festered sores this saving salve of Christ's blood, that they putrify not to death, nor languish in MR. etanke's sermon. 423 ■despair 1 . Drop into their wounded souls the sharp wine of thy wrath, search them, and pour in also the supply- ing oil of thy tender mercy to heal them, that so both them and their wills (which further than they are driven will not go) may be brought into a conformity to thee and thy will! Secondly, It speaks terror to thqse that do the devil's will. It was an indictment which Christ preferred against the Jews, and may, I fear, too truly be laid to the charge of many nominal Christians, John viii. 44. " Ye are of your father the devil, and the works of the devil you will do." Adam, when the will of God, and the will of the devil hung in equal balance before him, we know how ready he was to chuse the wrong scale. God said, " touch not the forbidden fruit." Satan said, ** take, and eat the forbidden fruit" And you know the sad event of that affair. Now if Adam was at the devil's beck in the state of creation, when his nature wa9 not depraved with sin, nor his soul debauched with lust ; who in the state of corruption can say, my heart is clean ? Obj. It may be some will object, none is so devoid of grace sure, none gone so far in the stupification of their conscience, as to do the will of the devil. Answer. Ah, poor soul ! I could wish that the party here concerned be not nearer than thou art aware of. Put thy hand into thy bosom, and it may be, thou mayest resolve the objection thyself. Thou wouldest possibly take it ill, should I come to thee (as Nathan did to David) and clap thee on the shoulder with this arrest, thou art the man. I confess this would be more than my commission warrants me to do, yet give me leave to whisper one word or two in thine ear. When thou makest a lie, whose will dost thou ? God's, or the devil's? Not God's, for God saitb, put away lying. Surely lying is the work and will of Satan, whom the scripture records for a liar from the beginning. Again, when with JeSSebel thou paintest thyself with pride, and 424 " me. evanRe's sermon. standest sacrificing many a precious morn to the idol in the looking-glass, whose will art ihou doing at such a time ? Sure not God's ; for in Isa. xxviii. 1. you have him declaiming against such practices, " woe to the crown of pride, to the crown of pride.'.' When thou art acting the good-fellow upon the ale-bench, and with thy drivel- ling oaths damning all that are wedded to the rules of sobriety, and dares not break off thy drunken fraternity, whose will art thou doing — in whose work art thou employed at such a time ? Certainly not God's, he calls no such conventicles, nor allows no such societies. Wit- ness that alarum, which he sounds under the window wheresuch swaggerers sit, Joel i. 5. " Awake, awake, ye drunkards, weep and howl all ye drinkers of wine ; for the time is at hand when your sweet draught shall be cut off from your mouth." In a word, when thou art sinning, whose will art thou doing? Not God's; for he eaith, "cease to do evil, and learn to do well." Certainly while it is thus with thee, the words of Christ are appli- cable to thee, '• thou art of thy father the devil, and the work or will of the devil thou wilt do," John viii. 44. Thirdly, Is it so? then ever make God's will the standard of yours, and think not to bring down his will to yours, but resign up your will to his. That epi- taph would not become a Christian tomb-stone, which was found engraven on a miser's monument, " Here lies one against his will." The blessed apostle was of ano- ther mind, when he said, " I have learnt in whatever state I am, therewith to be content." Many can be con- tent in an honourable estate, or in a wealthy estate, or in a plentiful or prosperous estate ; but to be reproached and" yet content, to be belied, and yet content, to be affronted, and wronged, and yet content, in such estates as these to be content, is farabove nature, and none can do it, but be that hath learnt it. " I have learnt," saith Paul. But alas! How few scholars hath this great doctor St, Paul in his heavenly academy ! Children can learn to be proud, can learn to be covetous, can learn to be undu- MR. EVAKKE'S SERMON. 425 tiful to their parents, can learn to lie and swear, before they have well learnt to speak. But he must be a man, »ay more than a man, that can learn to love an enemy, to forgive an injury, and with Paul, to be content with every contingency. For the Lord's sake ply this lesson well. If thine enemy lay thy honour low, entreat the Lord to lay thy heart as low, and be content. If authority bring thy estate down, beseech God to bring thy spirit down, and be content. When thy comforts run a tilt, and thy blessings run dregs, then let patience have her perfect work, and be content; feast upon thy own lentiles, quash thy penitential tears instead of luscious wine, and count thy sins instead of pounds ; keep thy heart at home, and sutler not thy ambition to climb up beyond thy Maker's pleasure. Mahomet, when he could not make the mountain come down to it, he went, up to the mountain. So when thou canst not enlarge thy dominions to thy mind, then con- fine thy mind to thy dominions ; and when thou hast more, be the more thankful, and when thou hast, less, be content. This is the third use, make God's will the standard of yours. Now if you put Paul's query, "Lord, what wilt thou have me to do ?" I will answer the question, and tell you, what God would have you to do. 1. God would have you obey his command, and live piously. 2. God would have you bear his cross, and suffer patiently. First, It is God's will you should live piously. For the proof. of this you may read, 1 Thes. iv. 3 S 4. This is the will of God. What is? even this, saith Paul ; your sanctification, that every one of you should possess your vessel in holiness. .Mark this, in holiness; and if so, what will become of all those befooled and abused souls, svjio debauch their vessel with uncleanness, and defile 426 MR. EVANKE's SERMON. themselves with drunkenness? If Belshazzar was so severely punished for desecrating and profaning the vessels of the temple dedicated unto God, of how much sorer punishment shall these wretches be thought worthy, who have adulterated and defiled the temple of the Holy Ghost ! He drank intemperately to the honour of his idol, only- in dead vessels of gold and silver. But these in doing thus, abuse living vessels, living bodies, and living souls; such vessels as by baptism were marked out for God, and separated and sealed to his holy service, they abuse and prostitute to a lust, to a harlot, to the devil. Ahl who can but weep, and weep again to see how much of our English blood is poisoned with these beastly enormities at this day ; and how many of our otherwise hopeful gentlemen, who might do God and their country much service, and be a great help to the public good, and peculiar blessing to the place where they live, do basely and unworthily melt away their youth, and emasculate their spirits in drunken societies and effeminate embraces ! Alas, that so many noble births, so many sparkling wits should be prostituted to Satan's service, and employ- «d in carrying on Satan's cause, while they know it not! If they had found a golden chalice (as Augustine observes of Lucinus) they would have given it to the church. But God hath given them a golden wit, a golden head, and golden parts, and in these golden cups, and chalices, they drink themselves to the devil, both body and soul for evermore. A h, deluded and degenerated gentlemen ! Think with yourselves seriously, what answer you will make to your Judge at the general audit-day, for taking the members of Christ, and making them members of an harlot. Never see my face more, said Joseph, unless you bring your brother Benjamin with you. Oh friends, never think to see God's face to your comfort in glory, if you carry not holy bodies, and holy souls, and holy af- fections with you ; God tells you his mind in Hebrews. MR. evanke's sermon. 427 «' Follow peace and holiness, without which you shall never see the Lord." You may go to heaven without a penny in your purse, but you shall never come there without holiness in your heart. Heaven is a city where righteousness dwells, and therefore though God in his wonderful patience to poor lost man, suffer the earth to give the ungodly a little house-room a while, yet sure I am, he will never cumber heaven with such a crew. Before Enoch was translated to heaven, he walked holily upon earth, else God had never desired his com- pany so soon as he did. And before the saints departed, commenced, and took their degree of glory, they kept their acts, and performed the exercises of grace, and so must you : the scripture is plain, without holiness, none shall see the Lord. It is true, none go to heaven for his holiness, and this shews the insufficiency of holiness. But it is as true, that none go to heaven without holi- ness, and this argues the necessity of holiness. And therefore though it be no plea for heaven, yet it will be your best evidence, and will 3'ou have your evidences to seek, when you should have them to shew ? Ah then! as you value a portion among the saints in light, and hope to live in heaven, when you can live no longer upon earth, " be holy, as your Father which is in heaven is holy." Caesar's money must be known by Caesar's image and superscription, and so must the Christian at the reckon- ing day, by the terror of his conversation. " Not every one that saith Lord, Lord, but he that doth the will of the Lord shall he saved," saith Christ. Your works must be your witnesses, and your deeds must declare whose you are, and to whom you belong. And therefore begin to live that life now, which you intend and hope to live for ever; and continue not one day longer in that condition, in which you would not die, and appear at judgment in. Therefore go home and dress yourselves, hot with good clothes, but with good works ; and while others are querying " what they shall eat, and what they 428 MR evanke's sermon. > shall drink, and what they shall put on," study you how to live, and how to die, and to put on the Lord Jesus" Christ, making no provision for the flesh, to fulfil the lust thereof. And when others are projecting how to improve a barren piece of ground, let your contrivance be how to improve a barren mind ; and as their care is, that their fields should not lie fallow, so let it be your study, not to let your hearts lie fallow ; and the rather because you see that this is the will of God, even your sanctification, that every one of you should possess his vessel in holiness, 1 Thes. iv. 3, 4. Now, that this is the will of God, will appear upon a twofold account. 1. First, from the price with which he hath redeemed us to it. 2. And, secondly, from the promise which he hath made to reward us for it. L The price he paid down upon the nail, was his own blood, Tit. ii. 14. " He gave himself for us, that he might redeem us from all iniquity, atid purify unto him- self a peculiar people.!' Had man kept his primitive holiness, Christ might have kept his life, and have spared his pains. It was man's lost righteousness, lost holiness, ' that Christ came to recover. But this is a point that needs pressing rather than proving, which I shall under- take to effect by these ensuing obtestations and entreaties. I beseech you, upon the account of these three considera- tions, that you would approve yourselves a holy nation, a seed which the Lord hath blessed. I beseech you, 1. For my sake. — 2. For your sakes. — 3. For Christ's sake. First, for my sake, who am to come to you as a peti- tioner and messenger from the Lord, and the sum of my desires is this, I beseech you in Christ's stead, that you would be reconciled to God. I am not courting you for your silver, but for your souls; and what will you grant me, if this be denied me? " O the Lord make you a willing people in the day of his power." MR. EVANKE's SERMON. 4§9 God hath sent me to you (as Jesse to David) with this present in mine hands, and these breathings in my heart, after your salvation. O may they but prove serviceable and successful to your souls, and I shall bless God that hath put it into mine heart thus to visit you. But if you will not hear, nor fear to do no more so wickedly, " My soul shall weep in secret for you." Is it not sad to a teuder physician, to see his patients to die under his hands? Much sadder sure to a poor minister, to see souls drop to hell, one by one, under his pulpit, and cannot help them, cannot save them. This must needs be a heart-sadding sight to one that is sen- sible of the worth of souls. It costeth the mother no small pains to bring forth a living child. But ah the bitter throes of that minister that travels all the year long, nay all his life long, with a dead child, a dead- hearted people. That spends his strength, and like' a candle, swails out his life amongst his parish, and is forced at last, to take up the prophet's complaint : " Who hath believed our report, and to whom is the arm of the Lord revealed ?" O my dear friends, think solemnly, and seriously, what answer you intend to give me, before I leave you. Christ will not always cry, Come. The spirit will not always cry, Come ; neither must I. The time is at hand, when you will say one to another, We had a preacher, we had a teacher, we had a well-wisher, and a lover of our souls amongst us ; but we did not improve and pro- fit under him as we might, and therefore God hath sent him away from us, as he did Jonah to Nineveh, when Jerusalem despised him. O hear me then while you may, and pray with me while you may, aud accept of the tender of salvation from me, while you may. " Yet a little while, and you that have seen me, shall see me no more." And you that have heard me, (as Job saith) shall say, Where is he ? It is but a little, and those seats shall have other hearers, and this pulpit have another preacher. Tt is but a little that vou have to hear, and I have to. 430 MR. evanke's sermon. speak in this place ; and shall not my dying words be living words to you ? Shall my farewell-sermon be a forgotten sermon ? and the last request I atn like to make to you, be repulsed and slighted by you ? O my dear neighbours and friends, of whom I travel till Christ be formed in you, awake, and live ! Seek the Lord before the grave and hell shut their mouths upon you, and be- fore the servant of the Lord, sent now to warn you, takes his last leave of you, and sees your faces no more. 1 am wounded, I am wounded to think this sermon should be concluded, before all your souls be converted, and to leave any of this congregation, walking on in hell road, when I am gone. Oh that I knew but what to do, to get you to do that to-day, which must be done, or you may be undone to-morrow ! If it were to follow you home, and there to beg your conversion on my bare knees, as a child begs his father's blessing, if it were to go to my closet when sermon is done, and there to wrestle with God, as Jacob did, for a blessing upon you, my loving parishioners, till I get this answer from God, " I have blessed them, and they shall be blessed" — nay, though I were sure to go to prison as soon as I come forth of the pulpit, yet I should think all well bestowed, could I but see you begin to turn this sermon into practice, and to follow peace and holiness, without which you cannot see the Lord. Oh what a joyful hour's work would I esteem this, and how heartily would I bless your God and my God, that prospered his word in the mouth of his servant, making it a salvation word to as many as are ear-witnesses of it this day ! This is the first argument, I beseech you for my sake. Little do you think what a joy it is to your minister to see his children (as St. John speaks) walking in the truth- And on the contrary, what an affliction, to see you walk in error, arid sin. Little do you think what a comfort it is to me to think of making this account to God at the judgment day, " Here are the children which thou gavest MR. EVANKE'S SERMON. 431 me, and I have lost none." And on the other hand, what an aching it is to ray heart, to think of bespeaking God at that time, on this manner, " Hereare none of the children, O Lord, none of the souls that thou didst commit to my trust, for I have lost them all." But I hope better things of you, though I thus speak. II. Secondly, I beseech you for your own sakes. Who will have the worse of it, if this advice be not followed, you or I? Alas, though it may be matter of grief to me, yet not of guilt. God will reward me according to my labour, not according to my success. We are, said the apostle, a sweet savour of Christ in them that perish, mark, in them that perish, as well as in them that be saved. Though the patient die, yet the physician must be paid. So albeit the people die in their sins, yet God's ministers may comfortably conclude with the prophet, Isa. xlix. 4. " Though I have laboured Ln vain, and spent my strength for nought, yet surely my judg- ment is with the Lord, and my work (namely, the reward of my work) with my God." Ah, my friends, it is you that will have the worst of it one day, if this sermon be not faithfully followed, and obeyed. Read at your leisure, Ezek. iii. 16, 17, 18. and see whether I speak truth or a lie. It is you that must have the reward of punishment. It is you that must stand or fall, that must be the subjects of the pleasures of heaven, or the objects of all the pains in hell ; and should not you then be as much concerned for yourselves, as I am for you? Now you enjoy your health, and the sad accents of a dying sinner are not heard in your habitations, but will it be always thus? Now each of you sits under his vine with delight, and there is no carrying into capti- vity, no crying in your streets; but will such times last always? Now you can hawk, hunt, swear, and drink, and then you think you are qualified like gentle- men ; but will this last always? Suppose thou hadst a crown on thy head, bow long wouldst thou wear it? Suppose thou hadst a sceptre in thy hand, how long 433 MR. evanke's sermon. wouldst thou hold it ? They are sick at Rome, and die in princes' courts, as well as at the spital ; yea, kings themselves cannot keep their crowns on their heads, no 1 ' their heads on their shoulders, but must stoop when death strikes, and goas naked t6 their beds of dust, as other men ; and in that day all their thoughts, their projects and their pleasures perish with them ; only their guilt of their sins, which were the ladders, by which they did climb up to the top of their pleasures, the top of their honors, and preferments will dog them into another world. Hence said Abner to Joash, 2 Sam.ii. 26. " Knowest thou not that,these things will be bitterness in the end ?" You will now have. your sweet meats, and your sweet drinks, your sweet pleasures and pastimes, let the minister say what he will, but do not you know that this will be bitterness in the end ? In hell all the sugar will be melt- ed off, wherein the pill of your sins and temptations is wrapt, and then the note you will sing will be that of the emperor, quantum ob quanlillum .' O what , an eternity of pain have I for an inch of pleasure, or an ell of sinful delight I As the malefactor said to his neigh- bour, dost thou envy me my grapes that I have stolen ? Alas, they cost me dear, I must diefor them ! Ah envy not at the pleasures of a poor sinner, they will cost his soul dear one day. What doth Dives's wine-cellar ad- vantage him now in hell, while he cries out for a cup of cold water, and cannot have it ? O, Sirs, you cannot now conceive while you sit in health and ease, what different thoughts you will then have of a holy, and unholy life, and with what gripes of conscience will. your undone souls look back on a life of mercy, thus basely, and blockishiy slept away, dreamed and sinned away. I beseech you then, and that for your, own sakes, that you would not for a few fleshly pleasures, which are passing away, incur the torments of hell, which shall never pass away. Ill, Thirdly, I beseech you for Christ's sake. And me- thinks when I beg of you in Christ's name, and for Christ's sake, you should not say nay. " If you love ine," saith mr. evankeYsermon. 433 Christ keep my commandments," John xiv. 15. See with what persuasive rhetoric he presseth this duty. "If ye love me (saith he) do it." O Christians ! what may not the love of Christ command you ? If it were to lay down your blood for him, would you not do it? and Will you not be persuaded to lay down your strifes and divi- sions, your animosities. and corruptions for his sake ? As Absalom said to Husnai, 2 Sam. xvi. 17- " Is this thy kindness to thy friend ?" Such a friend as Christ hath been, is, and ever will be? Certainly that indict- ment will one day be preferred against you, which the apostle pronounceth with tears in his eyes, Phil. iii. 18^ " You are enemies to the cross of Christ ;" as if he had said, Christ came to destroy the works of the devil, and you by your loose walkings destroy the works of Christ, the image of Christ, and the interest of Christ in the soul. Christ laid down his blood to purge you, and you unworthily lay down yourselves in sin -to pollute you, and so become guilty of denying the Lord that brought you, and trampling under foot the' blood of the covenant. What ear doth riot tingle, and what heart doth not tremble at such a horrid and flagitious act ? I beseech you then be tender of Christ's honour, and be holy for Christ's sake,* whose heart you see, or may see by what follows, is en- gaged and concerned to promote holiness among you. Consider, 1. His strict command calls for it. 2. His fervent prayer implies it. 3. His holy example teacheth it. First, I say his command calls for it, Mat. v. 16. " Let your light shine before, men, that they may see your good works;" that is, lead such convincing lives, that the world may witness and certify with you, that you are certainly a choice generation ; a seed which the Lord hath blessed. Here is a command, you see ; now where is your obedience ? Will you make conscience of it, or will you not ? Will you swear allegiance to it, or will you * Quodvosdivites relinquam. F 434 MR. EVANKE's SERMON. not ? Shall it pass for an irrefragable rule of life, or shall knot? It was Pofnpey's boast, that with a word or a nod,, he could awe his soldiers to any thing ; and shall God com- mand, and go without ? Shall God's word have less au- thority than Pompey's ? I read much of the blind obedience of the papists to their rulers, even in things scarce credible, but that them- selves have published them. One Messeus,a Franciscan, tumbled himself in the dirt, and crawled like a child, because that St. Francis told fiim> " that unless he became as a little child, he could not enter into the kingdom of heaven." The Jesraits are so framed to obedience, that whatever service they are enjoined by their superiors, though never so abominable, they must accomplish it. Yea, if the bless- ed Vijgin vouchsafe her presence to one of the brethren, if his superior call him, he must presently break from her, and go at his bidding ; although it be on a bloody errand, and wondrous design, with a hundred more fopperies of his nature. What do I reckon these for, but to assure you, that those who have paid such homage to man, will rise up one day out oi their graves to condemn us, who are less careful in oar obedience to God Almighty. They shut the eyes of reason to obey their earthly superiors, and we dis- pute, if not deny our allegiance to our heavenly Lawgiver- .God bids us believe, and we distrust. God bids us obey, and we dispute ; God bid* us " remember our Creator in the days of youth," and we forget him in our age. God bids us learn of bim, to be meek and lowly, and we learn of the devil to be proud and haughty. God bids us be sober and watch unto prayer, and we surfeit with excess, and sleep at prayer. God bids us forbear, and forgive one amother in love, and we reproach and persecute one ano- ther with much opposition and hatred. In a word, God bids us be content with what we have, and we untbank- fully murmur for what we want. MR. EVANKE S SERMON. 43.5 Ah, sinners, God sees and hears you all this while, and his hand is setting down in the table book of his remem- brance all your undutifulness and disobedience, and when the book shall be opened, how think you will these indict- ments be answered ? II. Secondly, Christ's fervent prayers call for holiness, John xxvii. 17. " Sanctify them through thy truth," saith he. Should you hear a minister with abundance of zeal press a duty upon his people in the pulpit, and as soon as he gets home, you should go under his closet window, and hear him hard at prayer, begging of God a blessing upon his labours that day, you would easily believe the minister was in earnest. So here, our Saviour hath no sooner done his sermon, but you find him at prayer. John»xvii. 17- And what he most insisted on in the pulpit, that he enlargeth most on in his closet; " Father," saith he, " sanctify tbem." III. Thirdly, as Christ's prayer, so his pattern and example shews his desire to have his people a holy people. Was not lie a lover of holiness in others, and a true prac- tiser of holiness himself? Was not he the Israelite indeed, in whom there was no guile, no sin, no spot ? And why was he so ? Doth he not tell you, John xiii. 15. " I have given you an example," saith he, " that you should do a9 I have done." He was content to have his honour laid in the dust, his credit or blood laid in the dust, but it was for an example of all self-denial toyou. Again, he was con- tent to take a towel and a bason in his hand to wash his disciples' feet, John iii.14. but it was for an example of hu- mility to you. In a word, he was so heavenly upon earth, so mortified to all worldly interests, and lived so convinc- ingly before men, that his very enemies were forced to own bis divinity, and to say, that he could not possibly do such things, unless God were with him; now all this was for an example of holiness to you. " I have given you," saith be, " an example* that you should do as I have done." O then set Christ in his holy example before you, (as one would set the person whose picture he intends to F fa 436 MR. EVANKE's SERMON. draw) and labour to draw every line in your life, accord- ing to your copy. O, this would be a sweet way indeed to maintain the powerof holiness. When you are tempted to any vanity, or extravagancy, then set Christ before you in his holy walking, and ask thy soul, Am I in this speech like Christ? Do I in this action write after my copy? Did Christ, or would Christ, if he were to live again upon earth, do as I do, and live as I live ? Would not he be more choice of his company ? more watch- ful over his words than I am? Were ever cards and dice seen so frequently in his hands as in mine ? Did he ever ruin his debtors by extracting his right, or defraud his creditors by detaining their rights ? O friends, study Christ's life more, and you will sooner learn to amend your own. Well, I will conclude this discourse with one word of counsel. Is it God's will that you should be a holy people ? then let your wills be so too, and be holy in all manner of conversation. The last words that Mr. Bolton spoke to his- children on his death-bed, were these : " I charge you, my dear ones, as you will answer it at the day of judgment, that you live so, as thnt you meet me not at that time in a state of unregeneracy." Beloved, I have not many words to speak to you, for •the hour of my departure hasteneth ; therefore, I will compose what I have to say, in this dying request. You and I like Elijah and Elisha, are at the point of parting ; I do, therefore, j-equire of you, and in the name of God conjure you, so to improve this sermon, this opportunity, this hour's discourse, that we may take comfort at our next meeting, and rejoice to see one another's face at the judgment day, which we shall never do, if we appear there in a sinful and unsanctified estate. Oh that the Lord wou]d make me a happy instru- ment to convey converting grace into your souls this day ; so that as Samson slew more at his death, than' he did all his life before so I may save more with this dying MR. EVANKE'S SERMON. 437 speech, than ever I did with all that is gone before. I have read of a rich Florentine, who being to die, called his sons together, and thus bespoke them. " It much rejoiceth me, now upon my death-bed, to think that I shall leave you all wealthy. But oh, my friends, it would rejoice me more if now at my departure, I could leave you all gracious, and if before I die, I could see Jesus Christ to live in you." Awake, awake, ye sons of sleep, and hear what con- cerns your peace, before the time come when you shall hear no more. Let not your hearts run after fields, and vineyards, houses and orchards, for before thy fruit be ripe, thy flesh may be rotten : before thy next harvest be ready for the sickle, thy soul may be ripe for judg- ment Up then and be doing! Thou knowest not what a punctilio thy time is reduced unto. - Thou hast gone over some men's graves to-day, and it may be, others may go over thine to-morrow. Or, if God spare thee with life and health, yet if thou neglectest .God's call this sabbath, God may neglect to call thee the next. It is well known how many merciful messages Pharaoh had brought him by Moses, and what fair and frequent warnings he had to amend his life ; but when all this would not do, Moses took his leave, and he saw his face no more. Beloved, I have appeared many a sabbath amongst you, and once again am I come as a collector, to gather souls for God, and to try how many hearts I can hug to heaven with me. Oh consider now in time, what you resolve on ! Stand out against the offers of mercy this day, and God knows whether ever you may hear him again knocking at your doors upon the like errand. God makes short work with some in his judiciary proceedings. If he finds a repulse once, sometimes he departs and leaves that dismal curse behind him, Luke xiv. 24." Not one of those that were bidden, and would not come- shall ever taste of my supper." They were but once bid 438 MB. evanke's sermon. deft, and for their very first denial, this curse is clapped upon their heads, " Not one of them shall taste of my supper." It is not said, they shall never come where the supper stands on the table; but they shall never taste it. Poor souls, you may sit under the ordinances, and you may come to sacraments, and sermons, where Christ is brought hi, both as first and second course; but through the efficacy of this curse, never taste; why ? because, " when I called (saith God) you refused, and when I stretched forth my hands, none regarded, therefore I will now give you to eat of the fruit of your own doings, and fill you with your own devices, Prov. i. 24, 31. Therefore consider of it, and give up your names to God to-day, lest to-morrow be too late. His manna is ready if you come in time to gather it; but if you linger, he hath his sun to melt it away, and it is gone. Thus have you had the first particular opened to you, and urged upon you, namely, " That it is God's will you should obey the command and live holy." The next follows, which is this : I. It is God's will you should bear the cross, and suffer patiently, 1 Pet. iii. 17. It is better, saith Peter, if the will of God be so, that ye suffer for well-doing, than for ill. Now, if the will of God be so some time, that you should suffer, albeit for well doing, then let your wills be so too, and quietly compose yourselves to a suffering con- dition. It is said of the Israelites, that at the commandment of the Lord they journeyed, and at the commandment they pitched; whence it may be inferred, "that it is God that assigneth to us, and ordereth for us the several vicissi- tudes of fortune, and changes of condition." Our pitch- ing here or there, is from a Providence, whether in a fair house, or a foul, in a great living, or a small, in a barren sOil, or a fruitful, and wherever, or whatever it be, it is above our desert, and therefore should not fall below our thanks. MR. EVANKE'S SERMON. 439 I read of one who was never the more proud when dignified with honour, nor never the less patient, when disgraced with slander. Oh this even temper, is an ex- cellent temper, when a man can so eye his wants, as not to be puffed up with his receipts, and so eye his receipts, as not to be cast too much down in the sense of his wants. And this is that frame of spirit, which I would fain have both myself and you to come up to; and there- fore if God please hereafter to make a gap in thy estate, Jet not that: open a gap to discontent, but remember Job's carriage in the like case, and join with him in that peni- tential prostration of his, " I will bear the indignation of the Lord, for I have sinned against him." If God strike thee with dumbness, strike not thou God again with thy discontentedness, but remember speechless Zacbary, and be content. If God open the mouths of thy enemies, or wicked neighbours against thee, do not thou open thy moutli against them, but think oft on David's words, " I opened not my mouth, said he, because thou didst it." Yet David opened not his mouth to re- criminate them, nor vindicate himself, but took all in good part, because he knew that God did it. I shall now propound some considerations to contentment under the cross ; I can only propound them, it is God that must prosper tfaem to you. 1. Consider for your comfort, God will be with you in your troubles. 2. Consider, you shall be with God after your troubles. First, God will be with you, Isa. xliii. 2. " When thou passest through the water, I will be with thee." Mind, I will be with thee ; fear not drowning so long as God is in the ship. Thou carries* Caesat in thy bark, said the emperor to the trembling mariner, and therefore be not afraid. O Christian, thy God is with thee m a suffering time, and bow canst thou be afraid of that condition wherein thou hast God's company ? I will be with thee in six trouble*. 440 MR. EVANKE'S SERMON. and in seven, saith the Lord, and surely it cannot be ill with that man, witli whom God' is. It is infinitely better to be able to say, God is with thee, than to say, peace is with thee, or health is with thee, or honour is with thee, or credit, or friends are with thee, for in these you have but some particular good; but in God you have all good ; and this is the first, you have an excellent scripture for it, Heb. xiii. 5. " Be content with such things as you have, why? Eor I will never leave you, nor forsake you. Though your riches may leave you, and health may leave you ; yet will not I. Oh what an argument is this to force contentment in every condition, to consider that he will not leave us comfortless, but will come unto us ! Cheer up then my drooping soul, thou shalt never want, so long as thy God hath it; for by the promise thou hast command of God's purse, and mayest be sure of his presence ! Let others repine, do thou rejoice, and let such as be without God in the world, shark and shift, live by their wits, but in all straits do thou live by faith. O beloved, you know. not how soon God may call for your comforts one after another, and bring you as he did his people Israel, out of a fat land, into a famishing wilderness, where no water is, no comfort is ; what will you do in such a case as this? If you please, I will tell you : when your hearts fail you, and your friends thus fail you, let not your hearts fail you, nor your faith fail you, for you have a faithful God which will never fail you, but will be instead of all things to you, from him- self alorie. As Joseph said to Pharaoh, " Without me God will provide an answer for Pharaoh." So may I say in this case ; without silver, without gold, without fair houses and rich furniture, " God can provide for the welfare of his people." Though your means be gone, yet your God is not gone ; and if you cannot be contented now, it will argue that it was not God, but your means that did content you then. MR. EVANKE'S SERMON. 441 Well, this is the first. Consider God will be with thee in thy troubles, and that upon a two-fold account. 1. To behold thee.— 2. To uphold thee. I. First, to behold thee. God sees the wrongs, and hears the grievances you undergo from men ; though your friends look off you, yet your God looks on you, Exod. iii. 17. I have seen, I have seen, saith God, the heavy burthens and taxations that my people undergo in Egypt. As if God had said tlius, I have seen, and so seen as that my bowels are turned within me, and I can no longer hold my peace. What a gracious God have we, that owns his people in such a low condition, wherein none will own them ; for, saith God, " I have seen, I have surely seen the troubles of my people that be in Egypt." Fear not afflictions then, for they cannot chase God from us, nay, they are rather advantages, wherein God doth ordinarily discover himself most comfortably to us; which brings me to the second particular. II. As God willrbe with you in your troubles to be- hold you, so, secondly, to uphold you. Cham looked on his father's nakedness and laughed, but God looks on a christian's trouble, and helps. The eyes of the Lord run to and fro, saith the prophet ; what to do ? To shew himself strong in the behalf of his people. Where God hath a seeing eye, there he hath a helping hand too, if man can but find a believing heart to lay hold upon it. David isa witness of this truth, when he saith, in the day that I cried thou answeredst me, and gavest me strength in my soul; as if David had said, it is true, O Lord, thou assaultest me, and that is my trouble; but it is as true, that thou assistest me, and this is my comfort. " In the day that I cried unto thee, thou answeredst me, and gavest me strength in my soul." Object. Aye, saith the scrupulous christian, would God do this for me ? If he would put strength into my soul, strength of faith, strength of patience, strength of grace, then I should bid a freer welcome to the cross when it 442 MR. evanke's sermon. comes ; but, alas ! Instead of this strength you speak of I find nothing but weakness, a weak faith, a weak as* surance, weak patience ; all weak, Answ. I answer briefly, hast thou not strong grace ? And doth that discourage thee ? It may be thou art not tried with strong afflictions, let this quiet thee. Hast thou not as much patience as another? It may be thow hast not yet as much need of it as others. Their patience is greater than thine, because their troubles are greater than thine. In a word, thou saidst thou hast not a martyr's faith ; it may be thou needest it not yet, because thou hast not a martyr's fire. A weak faith may serve for a light cross. When God calls thee to hotter ser- vices of Christianity, fear not but he will be at thy back, not only to behold thee, but as you have heard, to uphold thee, 2 Cor. xv. As the sufferings of Christ abound in us (saith Paul) so also our consolations abound in Christ. See here, as. men lay on troubles, so God lays in comforts. Hence it was that David's heart did not fail him, when all his friends forsook him, 1 Sam. xxx. And David encouraged himself in his God, saith the text. It was sad with him at this time, Ziklag was burnt, his wives taken captive, he lost all, and like to have lost the hearts of his soldkrs too, (for they speak of stoning him.) In this condition that David was now in, he turned his face from the creature, looked up to heaven, and encouraged himself in his God. "When all other visible helps shrunk from him, then his God clave to him, and he to his God. Oh christian, live upon the comforter himself, in the want of other comforts. If thou canst not say, that God is thy God, it is thy sin ; but if thou canst say, he is thy God, and yet not content, it is thy shame ; for if God, an all-sufficient God, will not suffice thee, will not content thee, sure nothing will. II. Secondly, you shall be with God after your troubles. This day shalt thou be in Paradise, said Christ to the pre- sent thief. As if he should have said, I am with thee, bearing the cross, and thou shalt be anon with me ME. KVANKB*B SERMON. 443 wearing the crown, and therefore be satisfied. A parallel scripture to this you have in Rom. viii. 17. " If we suffer with him, we shall reign with him," said Paul. Who will not now Willingly act a sufferer's part awhile, when he remembers what a Messed exit his sufferings shall have at last. Daniel was brought out of the dungeon, and immediately preferred at court. Joseph, of a slave, became the chief man of the kingdom. Ah, what a ban- quet did God provide for Paul and Silas in prison; and Jacob being banished from his father's house, what a com- fortable vision saw he at Bethel ! Better provision sure, than if he had been sitting at home at his plentiful table. But albeit the Lord treats not all his children as be did these ; yet are they all sure of his comfort. Glory shall be the end of their sufferings, and heaven their habitation for evermore. They have Christ's certificate under his own hand, Rom. i. " Tf you suffer with me, ye shall reign with me. Oh that so much of heaven were revealed and unveiled to you, as to see something of those eternal joys, which they that be dead in the Lord, have received for a few momentary sufferings in their life-time ; hungry Lazarus feasting, lame Mephibosheth dancing, and all the college of martyrs and confessors striking up their harps, and chaunting forth that epipbanema of praise, Rev. rii. 10. " Solvation, salvation unto our God, which sits upon the throne, and to the Lamb for ever!" Oh who would not rejoice in their sufferings, with such music in their ears, and such a sight as this in their eye ! Let this then beget contentment, it is ill with such at present, but good news will be next. God's, rod, like Jonathan's rod, hath honey, nay, heaven at the end. Look up, christians, and see, that the cloud, while drop- ping on you, is rolling over you ; stand but in the shower awhile, and fair weather willbe next, even an everlast- ing sunshine of glory. " When you have suffered 444 MR. evanice's sermon. awhile, saith Peter, 1 Pet. v. 10. the Lord will make you perfect; that is, your sufferings are not a killingyou, but a perfecting you. Poets tell us that the hill of Olympus is so high, that on the top of it is always a calm. Beloved, it is hard climbing up the rocky and rugged hill of the cross, but when you are once come up to the top, you shall be in a calm, and say as Peter did on the mount, " It is good to be here," good to get hea- ven at any rate. > And this is the second argument to work contentment under the cross. God will not only come to you in your troubles, but you shall go to God after your troubles. God will make your afflictions to be inlets into glory, and your cross a ladder to climb up to heaven; and, therefore, fear not afflictions ; they are not such bugbears as the flesh fancieth them to be. Which seriously thought on, would be enough to make thy soul ambitious of suffering, saying as one did once, I am afflicted, till I be afflicted. A child that is going home will never complain of bad way. O Christian, thou art going home to heaven in a way of suffering ; every affliction, every cross, sets thee one step forward to thy Father's house, and wilt thou complain of bad way ? One beam of God's face in heaven, will dry up all thy tears. Hence saith the holy prophet, Rev. xxi. "There shall be no more death, nor sorrow, nor crying, neither shall there be any more pain, for all these things are passed away." Thus have I given you two helping considerations to melt your wills into obedience to God's will, and to run the race that is set before you with patience. Therefore I shall be at the pains to help you a little further. Consider, 1. The cross is necessary, and must be born. — 2. Your cross is easy, aud may be born. I, First, I say it is necessary. God hath laid it on, and who can take it off? As Balaam said, " God hath blessed, and I cannot reverse it." So may I say, God hath Cross- ed, and thou canst "" f ••or.oal ■«■ • anrl thprpfnre lfit it he mr. evanke's SERMON. 445 borne bravely. Now it is unavoidably necessary upon a double account. 1. In regard of the precept. 2. In regard of the means. First, You have a precept for- it, Luke ix. 35. " He that will be my disciple, let him take up his cross and follow me." Secondly, It is necessary as a means to the obtaining the end. Christ, the Captain of our salvation, was made perfect through sufferings, and so must we. Heb. ii. 10, " Ought not Christ first to have suffered, and then to have entered into his rest?" Saith Luke xxiv. 26. yes he ought, and so ought christians. For, " through many tribulations we must enter into the kingdom of heaven." A hot burning furnace was a pleasant path, in which the three children walked to their celestial country, while Belshazzar's coaches like a sedan, conveyed quickly into the dwellings of furies, and habitations of devils. A fiery chariot hoisted up Elijah to heaven, whereas a feather-bed ushered Diyes to hell. Therefore be not afraid of suffering for God, for he can give a happy issue when he pleaseth. II. Again, as the cross is necessary, and must be borne, so it is easy and may be borne. And that 1. Absolutely. 2. Comparatively. * First, Absolutely, and in itself. Hence said Christ, "Take my yoke upon you, for my yoke is easy, and my burden is light." Never then call that cross heavy, which Christ hath called easy and light. Art thou pained with the gout or colic ? That is a light burthen ; and the boys of Spain bore so much, and more without complaining that their cross was heavy; for I read that they would at their altars, endure whip, ping and scourging till their very entrails saw the light through their torn flesh without crying. These children rejoiced in their sufferings like men, and this was their glory. But you that are men, you 446 .MR. EVANKE's SERMON. weep in your sufferings like children, surely this is your shame. Again, are you sick ? This is a light burthen, and so light, that the least child in the town can bear it. In a word, whatever thy cross be, if it be Christ's cross, it is a light one, and, therefore, not to be complained of. " Take my yoke upon you (saith he) for my yoke is easy, and my burden is light." And, indeed, there is no burthen can truly be called, or by christians can be count- ed heavy but sin; and this is a burthen which makes the whole creation groan under it. Take away sin, and a man's life will be no longer .a burthen to him. This is the heavy burthen ; as for other burthens, they are light. And that first, absolutely. Secondly, they are light comparatively. 1. If you compare them with the pains which Christ endured ; Or, secondly, with the pains of hell which you deserved. First, If you compare them with the pains that Christ endured, look but into Isa. liii. and you shall see that whole chapter spent in relating that bloody tragedy which Christ acted for the salvation of the world. " He was despised and rejected of men (saith the prophet). He hath borne our griefs, and carried our sorrows," verse 4. " He was wounded for our transgressions,- and bruised for our iniquities." And thus the text runs on in tears. O what a suffering race did he run, that he might over- take us before we got to hell ! Methinks I see what haste he makes on this suffering errand, and hear him cry to his Father while yet afar off, " Lo, I come to do thy will, O my God." See here how the heart of Christ, like an echo, rebounds to his Father's call. When his Father spoke to him to undertake the redemption work of saving a lost and undone world, he did not reluct nor answer with Moses^ Exod. iv. 3. " I pray thee send some other on this message ; but, lo, I come (saith Christ) to do thy will, O my God." mr. evanke's SERMON. 44r7 And now, christians, tell me, doth not thy dear Lord deserve thus much from thee, to endure a little for his sake, who hath endured so much for thine ? What though thy afflictions cost thee tears ? Christ's afflictions cost him blood ; and though thou losest the comforts of this life, this is nothing comparable to Christ's loss, who lost life itself. Ah ! what loss can match this loss ? and whose suffer- ings like his sufferings ? Dost thou sigh under the sense of thy grievance thus, my soul is sorrowful ? But Christ went further, and said, my soul is sorrowful to death. Mat. xxvi. 38. Dost thou cry, " My God, my God, why haBt thou afflicted me ?" But Christ said more, " My God, my God, why hast thou forsaken me ?" Con- sider this, and leave complaining. Secondly, Your cross is easy, if you compare it with the pains of hell, which you have deserved. Ah! there is not one of you but would be in hell before to-morrow, j f God should give you your due. There are many there, for those very sins which you live in. Dives is in hell for making an idol of his wealth ; have none of you done so ? Haman is in hell for pride ; and are you not proud ? Sodom is in hell for contempt of the prophets of the Lord, and for neglecting the day of peace, and the day of grace ; the day of God's patience and striving with them ; and is not this England's sin at this very day? The old World is burning in hell, for burning in lust on earth ; and was this sin ever more predominant than in this juncture of time ? Herod hath been lying in hell, a thousand and six hundred years, for taking John Baptist's head from him. Ah, England ! England ! Is not this thy charge ? Hath not this been thy practice these late years ? And art thou not plunged deep in thy own blood-guiltiness ? Herod did but cut one man's head off, and he is gone to hell for it. Oh what a hell niayest thou look for, who hast got so many heads, and drank the blood of thousands of the saints, and faithful servants of the Most High ? What 448 MR. EVANKE'S SERMON. city is there wherein there is not some noble births, some of England's worthies sacrificed to the bloody itch, and Bedlam surges of a civil war ? (I had almost said of an uncivil peace.) What town is there wherein there are not some families repeating over the lamentations of Jeremiah, and saying, " I am the man that hath seen affliction by the rod of his wrath." Sion doth mourn, Judah is gone into captivity, the prophets sigh, the sheep are scattered, and woe is my soul because of murderers ! How many of the dear children of God are crying for bread ? (for the powerful preaching of the word amongst them) and there is no bread to be given them, nor the pleasant voice of their faithful ministers to be heard amongst them ; and they are left to lamentover their silen- ced ministers, as King Joash wept over the dying pro- phet, 2 Kings xiii. 14. "O my father, my father, the chariot of Israel, and the horsemen thereof. Will not God visit for these ? Will he not be avenged on such a nation as this ? Yes, yes, he will ; Israel's woe may be* England's warning, Amos iv. " Thus will I do unto thee; and because I will do thus unto thee, therefore prepare thy heart to meet thy God, O England !" But this is a digression. That which I am to speak to is this, you are to bear the cross contentedly, because whatever you do endure, it is nothing to what you deserve, or to what the damned in hell endure. In hell there is a variety of torments, and extremity of torments, and eternity of torments ; not one way, but a thousand ways to make a poor soul miserable, everlast- ingly miserable ? And who can bear variety ? Who can bear eternity ? Who can bear eternity of torments? Yet all this you must bear, if ever it be your lot to lie in hell. Here it may be you want one mercy, but blessed be God you haVe another in lieu of it; you want health, but you want not friends ; you want money, but you want not a Christ ; you want an estate, but you want not a contented mind. Though your life be not absolutely Mil. evanke's sermon. 449 made up of comforts, which is your misery ; yet it is not altogether composed of crosses ; and is not this a mercy ? And thus is your life checquered with blacks and whites, so that you have never such cause of mourning but withal you have some just ground of rejoicing; but in hell there is nothing to be seen, but objects of sorrow ; and nothing to be heard except inducements to grief ; not one merry day, and one sad ; not one hour of pain, and another of ease; not one cross, and one comfort; but all crosses and' curses do meet there like lines in their proper centre. Compare now your sufferings with the sufferings of hell, and let this quiet you. Thatschool.boy thinks he gets well off, when deserv- ing a rod, he escapes with a reproof. What a mercy then may you count rt, that when you deserve a curse from Christ, you escape with the cross of Christ ; afflict- ed on earth, when you might justly be tormented in hell. Think of it then, are you corrected ? " It is the Lord's mercy that you are not consumed." Hath God taken away your health from you ? It is well yon escape so, he might have taken away your life from you, and your Christ from you, and where had you been then ? In a word, how much soever God takes from you, it is less than you owe him ; and how little soever he leaves you, it is more than he owes you. Therefore instead of murmuring that your condition is so ill, bless God that it is no worse, saying with Ezra, Ez. ix. 13. " Thou, O Lord, hast punished us less than our iniquities have de- served." THE END. Gg In the Press. 1. 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