0t to mmio9im * PRINCETON, N. J. *' Collection of Puritan Literature. Division ^—^—K^ . m 97/2 Section (It *•• • Number ■ IMPRIMATUR. Quit. Lanccfter R. P. D. Hen* Novcmb.25. *** rico Epif. lonl i Sacris Do- mefticis. A Practical COMMENTARY^ UPON THE Firft Epiftle General of St. Peter, Vol. II. Containing the Third, Fourth and Fifth CHAPTERS. By the Moft Reverend ROBERT LE1GHT0N, D.D. Some-time Archbifhop of Glafgow. Published after his death , at the requeft of his Friends. h 0 N D 0 N: Printed by B.G. for Sam. Kehle at the Great Turks- head in Fket-[treet, over-againft Fetter late, MDCXCIV. Digitized by the Internet Archive in 2013 http://archive.org/details/practOOIeig TO THE Chriftian Reader. THE following Vifcowfes of our moft Reverend Author contain his judicious and pious Thoughts, upon the Third Chapter to the end of the Fir {I Epiflle of St, Peter, which together with tfo Commentary on the Firfl and Second Chapters , published the lafi year, make a compleat and ufeful Explication of that whole Epiflle. They might have been all of one Impref* fion, andfo have come into thy hands at the fame time , and in one Volume , had not fome prudent confederations obligd us to change the Printer : However we have taken care fo to print this Second Tart, that it may con- veniently be bound up with the firfl ; and there is little lofs by the delay, but that of time, Tbhich perhaps is notfo much neither, but that it may ( with more pro- fit to thee ) be happily redeemed. I know that fome do not ielifli the phrafe and con" texture of fucfa DifcGurfes B, but 1 am on the other hand affured by others, Very able and competent judges offuch performances, that they are highly Valuable in their whole fcope and tendency : for they think that they not only contain the purity of DoBrine according to Scripture, but alfo the life and fpirit of Cbri. To the Reader. Chriflian Morals; and that they happily cement toge* ther, and bear in upon the heart right notions f uod and (J^ligwn wuh Jolid Piety : In a word, that, as they are written by a Primitive Spirit and in a plain Stile, fo they may, through Gods grace, fow the Seeds of Pri- mitive Devotion, ^hich is too much turnout in this Age ; the feat whereof is more in the Htart, than in the Head. If they ferVe in any meafure thofe great ends, our labour is highly rewarded. Let fuch then, as jhall reap this benefit by theft well defigned Tapers, be pleajed to know, that it is not fo much to me, as to the Pious Zeal and Care of our Great and now Bleffed Juthors jurviving (Relati- ons jhat they owe this Happy Enjoyment : whofe Virtue and Piety afford matter enough for a large Preface, if their Modefly did not fo awfully rejirain my too for- ward inclinations , that 1 mufl content my felf to fay, that they now live like him, whom they ten- derly loVed whilfl he was amongft them ; and that as he did, fo they make it their bufinefs to do good, without letting the World know of it. It has been at their charge and preffing dejire*, that all thofe papers that are already printed^ have been copied out, prepared for the prejs, and publifoed. They neither, propofedto themfelves, nor expeEl any other advantage* but thy Edification, and therein the glory of God-, rich returns indeed, and which nothing can rob them of but, weerly To the Reader. meerly thy inprofciency, and if that happen ( which God forbid} thelofs JJ?allbemore thine than theirs. 1 was not willing that fuch good ends Jhouldbeob- flruEled by my declining any part of the trouble that fell to myfliare ; on the contrary I considered it a Du- ty lowed firjl to God, and then to the memory 0} the ex- cellent Author , whofe divine conVerfe and wonderful example^ gave me early and powerful ^{efoiutions to dedicate myftlf to God, and the Service of his Church. In my performance I have done my befl (tko fbort of *tohat I wifbed) to ferVe thee \ there remains in our Hands fome brief but lively Vifcourfes upon the Epiflle to tlye Ephefians, upon the Decalogue, the Creed, and the Lord's Prayer, which poffibly may be made publick in a convenient time. When this is done, I think we have ended all we intend to publijh atprefent. Let us therefore fet about the reformation of our Lives^ in the ufe of thefe means, depending upon (jod for the fuccefs ; and that he by his free Grace and good Spirit, may enable thee and me, by this and all other helps, which this Age affords 5 to make greater and greater ^Advances towards Heaven, and fo to finifh our Courfe with Joy> h and fh all he the hearty Grayer of, York, March 13th. Thy Servant in the Lord, J. FALL. Books written by the moft fyvererid Father in God, Robert Leighton, D. D. fometimes Archbijhop of Glafgow. Printed for, and are to be Sold by Sam. Keble, at the Great TurkVHead in Fleec-ftreet. Eighteen Sermons Printed in 1691. 8°. A Practical Commentary upon the Firft and Se- cond Chapters of St. Peter, by the moft Reverend Robert Leighton, D. D. fometime Archbithop of Glaf gw, 1693. 4°- R"1. D D. Roberti Leightoni Praletiicnes Theolo- gies in Auditorio publico Academic Edinburgense (dim Proftjforis frimarii munen ihl fungeretur) habits. Vna, cum Parsenefibus in Comitiis Acacumicis ad gradus Ma- gijiralis in art i bus Candidates 5 Quibus adjiciuntur Meditations* Eihico Critic* in Piulmos, IV. XXXII. CXXX. 1693. 40. A Pfa&ical Commentary upon the Firft Epiftle Gene- ral of'St. Peter, Vol. II. containing the Third, Fourth, and Fifth Chapters, by the moft Reverend Robert Leigh ton , D D. fornetuie Archbi&op oi GUf* goiv, 1694- 4°- E R R A T A. PAg 16. en the margin for w///*,read multa. p.2 2.1. 22. far very, read very far, p. 5 '.I 5. mind read mud. p. 61. 1. io. be read the. p. 81. 1. 2. re read refcetl. p.21 J.l 1. wcr fe read /:<>/ fo £. p.281.1.29. point it thus, Kit t-te-jn.il thai, rvh'ih it were fo reafonab!e,&.e. p. i^2 1. 32. their read the, p 2, $7.1. a !• ^e/are /;;m, read bejoreyou? p.41 5.I.14. <>/>/.?. p 448,!. 1 5. turn read turned* ( I ) i Ep. St. Peter Chap. III. Ver. r. Like wife ye Wives be in fubjeftion to your olon Husbands : that if any one obey not the word, they alfo without the word may be won by the Con- Verfation of the Wives. THE Tabernacle of the Sunf Pfal. 19 ) is fet high in the Heavens, but 'tis, that it may have influence below upon the Earth: And the Word cf God, that is fpoke of there im- mediately after , as being many wayeslike it, holds refemblance in this particular 5 'tis a fublime heavenly Light, and yet defcends, in itsufe, to the Lives of Men in the variety of their Stations, to warm and to enligh- ten, to regulate their affeftions and actions in what- foevcr courfe of Life they are called ro, by a perfect revolution or circuit, ( as there is faid of the Sun ) it vifites all Ranks and Eftates, its going forth is from the end of Heaven, and his circuit unto the ends of it, and there is nothing hid from the heat of it,difdairis not to teach the very Servants in their low condition, and emp!oyments;how to behave themfclves.and lets l;efore them no meaner Example than that cf Je/is chrifl^ which is the higheft of all Examples : and here the B Apoftlc CO Apoftle proceeds to give Rules to that Relation, which is the main in Families, Hushands and Wives : for the Order it's indifferent, yet poflibly he begins here at the Wives, becaufe his former Ruies were to inferiours, to Subje&s and Servants, and the duty he commends particularly here to them, is Subje&icn. Likewife ye Wives he in Suljettion, ore. After Men have (aid all, and much it may be to little purpofe, in the Parallel of thefe two Eftates of Lif^ the Refute will be found ( I conceive, all being truly reckoned ) to be very little odds, even in Natural Refpeds, in the thing it felf, faving only as the par- ticular Condition of Perfons, and the Hand of Divine Providence, turns the Ballance the oneway or other, and the writing of Satyrs againft either, orLaudatives for the one in prejudice of the other, is but a Caprice of Man's Mind, according to their own humor: but in Refpect of Religion, the Apoftle, having fcann'd the Subject to the full, leaves it indifferent, only requiring in thofe, that are fo ingaged, Hearts asdifmgaged z& may be, that they that Mar)y> he as if they Married not, &c. Within a while it will be all one, as he adds that grave reafon/^r the Fafbion\_%riyi&~] of this World paffeih, 'lis but a Pageant, a Show ot an hour long, [*me^V«] goes by and is no more feen ; thus the great Pomps and Solemnities of Marriages of Kings and Princes informer times, where are they ? Oh / how unfeemly is it to have an immortal Souldrowrned in the efteem and affe- ction of any thing that perilhes, and to be cold and in- different in feeking alter a Good that will laft as long as it felf. AfpiretothitGood which is the only Match for the Soul, that clofe Union with God, which can- not be diffolved ; which he calls an Everlafting Mar- riage, that will make you happy, either with the other (?) other or without it. All the happineis of the mod excellent Perfons, and top of all Affe&ion and Pro- fperity meeting in Humane Marriages, are but a dark and weak Reprefentation of the iolid joy that is in that Myfterious Divine Union of the Spirit of Man with the Father of Spirits from whence it ifiues. But this by the way. The Common Spring of all mutual Duties on both fides is to be fuppofed Love : That peculiar conjugal Love, that makes them one , that will infufe fuch fvveetnefs into the Authority of the Husband and Obedience of the Wife, as will make their Lives har- % like the found or a well tun'd inftrument $ whereas without that, having fuch an Univerfal con. juncture of intereft in all their AfFairs, they cannot efcape frequent contefts and difcords, which is a found more unpleafmt than the jarring of untuned Strings, to an exaft Ear. And this (hould be confidered in the choice, that it be not,as it is too often( which caufeth fomany Domeftick ills )ccntra&ed only as a Bargain of outward Advantages but as an Union of Hearts : And where this is not, and that there isfomething wanting in this point of Affeftion, there, if the Parties or ei- ther of them, have any raving knowledge of God,and ac cefs to him in Prayer, they will be earned Suiters for his help in this, that his Hand may right what no other can, that he who is Love it felf may infufe that mutu- al Love into their Hearts now, which they fliould have fought fooner. And certainly they that fenfibiy want this, and yetfeek it not of him, what wonder though they find much bitternefs and difcontent; and where they agree only in Natural Affeftion, their obfer vance of the Duties requir'd is not by far either fo comfortable and pleafing , or fo fure and lading, as B z when (4) when it arifeth from a Religious and Chriftian Love on both fides, that will cover many failings, and take things by the bed fide. Love is the prime Duty in both, the bafis of all: but becaufe the particular Character of it, as proper to the Wife,is conjugal Obedience and SubjedT:ion3therefore that is ufaally f pecified,£f h . j. i i.Vl rive sfuhmit your [elves unto your oxn Husbands^ as unto the Lord : So here. Now, if it be fuch obedience as ought to arife from a fpecial kind of Love, then the Wife would remember this, that it mud not beconftrained, unchearful obedience, and the Husband would remember, that he ought not to require bafe and fervile Obedience 5 for both thefe are contrary to that Love, whereof this obedience mud carry the true tln&ure and reliih, as flowing from it, there it will hold right, where Love commands, and Love obeys. This Subjection as all other, is qualified thus, that it be in the Lord. His Authority is Primitive and binds fi'rft, and all other have their Patents and Priviledges from him: therefore he isfupremely, and abfolutely to be obferved in all, if the Husband would draw the Wife to an irreligious courfe of Life and loofenefs, he is not to be followed in this, but in all things indifferent this obedience muft hold, which forbids not neither, a mode ft advice and reprefentment to the Husband of that which is more convenient : but that done, a fubmi/Iive yielding to the Husbands will is the fuiting of this rule. Yea poflibly the Husband may not only impru- dently, but unlawfully will that, which if net in its own Nature a thing unlawful, the Wife by reafon of his will, may obey lawfully, yea coul J not lawfully difobey. How though this Subjection was a Fundamental Law of (5) of pure Nature, and came from that hand that made all things in perfect order, yet fin, that hath imbitter'd all humane things with a Curfe, hath difrcliflit this Subjeftion, and made it tafte fomewhat of a punifh- menr, Gen. 3, 16. and that as a fuitable punifiiment of the abufe of that power {he had with him, to the drawing of him to difobedience again-t God. The bitternefs in this Subje&ion arifes from the cor- ruption of Nature in both 5 in the Wife a perver-e defire rather to command, or at leafta repining difcon- tent at the obligation to obey; and this is increafedby the diforder, and imprudence, and harflmefs of Hus- bands, in the ufe of their Authority. But in a Chriftian, the Confcience of Divine ap- pointment will carry it,and weigh down ail difficulties^ for the Wife confidersher Station, that (he is fee inir, •vSzottoatojuVwi 'tis the Rank the Lord's hand hath plac'd her in, and therefore (he will not break it; forrefpeft and love to him, flie can digeft much frowTardnels of a Husband, and make that her patient fubje&ion a (a- crifice to God, Lord I offer this to thee, and for thy fake Ihumllj bear it. VhQ worth and love of a Husband may caufe that rcipeft, where this Rule moves not: but the Chrifti* an Wife that hath love to God, tho her Husband be not fo comely, norfo wife, nor any way fo amiable, as many others 5 yet becaule her own Husband, and be- caufe of the Lord's command in the general, and his Providence in the particular difpofe ot his own, there- fore fhe loves and obeys. That if any obey not the Word."] This fuppofes a particu- lar Cafe, and applies the Rule to it, takes it for granted a believing Wile wiilchearfui!y obferve and refpeft a believing Husband • but if an Unbeliever, yet that uo - tics (O ties not this engagement, yea there is fomething in it prefies it and binds it the more, a Angular good that probably may follow upon obeying iuch 5 by that good Converfation, they may be gained that believe not the Word , not that they could be fully converted without the Word, but having a prejudice againftthe Word, that may be reir ov'd by the carriage of a be- lieving Wife, and they may be fomevvhat mollified, and prepar'd, and indue'd to hearken to Religion, and take it intoconfiderr.tion. This gives not Chrittians warrant to draw on this Task, and make themfeives this Work, bychufing to be joyned to an Unbeliever, either a prorhane or meer natural Husband or Wife 5 but teaches them being io matched, what fhould be their great defire, 2nd their fuitable carriage to the attainment of it. And in the primitive Chriftian times, this fell out often, that by the Gofpel preached, the Husband might be cor- verted from grofs Infidelity, Judaito, or Paganifm, and not the Wile-, or the Wife which is the itrppofition here, and not the Husband, and there cam-: in the ufe of this confideration. And in this is the freedom of Divine Grace, to pick afldchtife where he will, ore of a Family, or two of a Tribe, as the Prophet hath it, and occording to our Saviour's word, Hvo in one Bed^ the ore takgn and the 0* therkft. Some fele&ed Ones in a Congregation, and in aHoufe, a Child pcflibly, or Servant, or Wife, and leave rhe reft. The Apoftle feems to imply particular- ly, that there were many inflances of this, Wives Converts, and Husbands unbelieving. We can deter- mine nothing of their conje&ure, that think there lhallbe more of that Sex, here call'd the weaker Vef- icl, than of the other, that ihall be Veflels of honour, which C 73 which God feafons with Grace here, and hereafter will fill with Glory ; but this is clear, that many of them are converted, while many Men, and divers of them very wife and learned Men, having the fame and far greater means and opportunities, do perifh in unbelief. This, I fay, evidences the Liberty, and the Power cf the Spirit of God, that Wind, that bloiveth where it lifteth, and withal it fuits with that word of the Apoftle,, that the Lord this way abafesthefe things that men account fo much of, and hath chofin the weak things of the World to confound the mighty ,&c. Nor doth the pliablenefs, and tendernefs of their afTe&ions (tho Grace once wrought may make good ufeof that J make their converflon the eafier, but the harder rather 3 for through Natures corruption; they would by that yield more to evil than to good ; but the efficacy of Grace appears much in eftablilhing their hearts in the love of God, and making them once poflfefs'd with that, to be inflexible, and in- vincible by the teatations of the World, and the ftrength, and flights of Satan. That which is here faid of their Conversion, holds of the Husband in the like cafe, and of Friends and Kindred, and generally of all Chriftians, in reference to them with whom they converfe, that their fpotlefe holy carriage as Chriftians, and in their particular ftations5asChriftian Husbands, or Wives, or Friends, is a very likely and hopeful means of converting orhers, that believe not. Men that are prejudie'd obferve aftions a great deal more than words. In thofe firft times efpe- cially, the blamelefs carriage of Chriftians, did much to the increafing of their number. Strive ye Wives, and others, to adorn and commend the Religion you profefs to others, efpeciallyN thofe neareft you that are averfe. Give no juft caufe of fcanda! (8) icandal and prejudice a^ainft Religion, beware not only of grofs tailing? and ways of fin , but of fuch im ■ prudencies as may expofe ycu, and your Profeflion, itudy both holy and wife carriage, and pray much for it, Jam. i. y. If any cf you lark tVi/dom, let him ask of God, that giveth to all men liberally , and upbraideth not ; and it (ball be given hint. But \i Wives, and other private Chriflians, be thus oblig'd, how much more the Minifters of the Word ? Oh ! that we could remember our deep engagement Na^ to Holmefsof life ; he (aid right, either teach none, or let your life teach too. Cohelleth, avima concionatrix, *-.'*,'. ' '' mull the Preacher be : the Word of Life fpringingfrom inward Affection, and then Vita concionatrix. The Sundays Sermon lads but an hour or two, but ho- lioek of Life is a continued Sermon all the Week long. J hey a{fo without thetVords may be won.~] The Con- vention of a Soul is an ineftimable gain, Ms a high trading and defign to go about it. Oh/ the precious Soul, but difvalu'd by moil : Will we believe him that knew well the price of it , for he pjid it. that the whole vifible VVorld is not worth one Soul , the gainingitall cannot countervail that lofs? This Wives, and Husbands, and Parents, and Friends, if themf converted, would confider ferioufly> and apply them* felves to pray much that their uno- verted Relations* in nature dead, may be enliven'd, and they may receive them from death} and efteem of nothing, reft in no natural content, nor gain without that, at leaft ufing unceffant diligence infeekingit, and their utmoft skill, and pains in it$ but above all, this is the peculiar task of Minifters, as the Apoftle o!ten repeats it of himfelf, i Cor. 9. all gains en earth bafe for this, a Soul con- verted ( <> ) verted is gained to it felf, gained to the Paftor, or Friend, or Wile, or Husband mC& tTfLm™*™** that fought it, and gained to JefuS Chrift, &p*reamandomefy n-pa- added tohisTreafury, who thought not ^^^^tmp. his own precious Blood too dear to lay out for this Gain. Verfe i. While they behold your chaft ConVerfation coupled with fear. AS all Graces are connexed in their own Nature, fo 'tis altogether neceffary, that they be found fo, for the end here propounded, the converfion of thole that are flrangers to Religion, andpofieft with falfe notions of if, and prejudices againft it, 'Tis not the regularnefs of fome particular aftions, nor the ob* fervance offomeduties,thatwill ferve: but it is an even uniform frame of Life, that the Apoftle here teaches Chriftian Wives, particularly in reference to this end, the gaining, or converfion of unbelieving Husbands, and this we have both in that word, their converjathn, which fignifies the whole courfe and trad of their Lives, and in the particular fpecifying of the feveral duties, proper to that relation and ftate of Life. Ftrfti Subje&ion Secondly, Chaftity. Thirdly, Fear. Fourthly, Modefty in outward Ornaments. F/jtk/y, The ifi.vard Ornaments of Meeknefs and Quiemefs of Spirir. The combinement of thofe things makes up (ucha Wife, and the exercife of them throughout her life, C makes c «> ) makes up fuch a Conversion, as adorns and com- mends the Religion they prcfeft, and is a fir, and may be afuccefsful means of converting the Husband, that as yet profeffes it not. Chafte Center fat ion.'] It is the proper chara&er of a Chriftian to fluciy Purity in all things,as the word in its extent fignifies. Let the World turn that to a re- proach, call them as you will, this is fure, that none havelefs fancy and preemption of Purity, than thefe that have mod defire of iu but the particular pure- nefs here intended, is, as 'tis render'd, trat of Chatti- ly, as the word is oft taken, it being a Grace that pe- culiarly deferves that name, as the fins contrary to it are ufually and defervedly called Uncleannefs. "Fisthe pure whiteneisof the Soul to be chafte, to abhor and difdain the fwinilh puddle of Luft, than which there is nothing doth more debafe the excellent Soul, draws it down below it felf, and makes it truely brutifh. The three kinds of Chaftity, Virginal , Conjugal, and Vidua!, are all of them acceptable to God, and fu- table to the Profeffion of a Chriftian : therefore in ge- neral only, whatsoever be our condition of Life, Ictus in that way conform to it, follow the Apoftics Rule, poffeffingthofe our earthen Vellels, our bodies, in Holi- nefs and Honour , by which there is exprefs'd this fame Chaftity. And this we fhall do, if we rightly remember our Calling, as Chriftians, in what fort of life foever-; as there he tells us, That God hath not cal- led us to Vncleannefs ^ but unto Holviefs, With tear r\ Either a reverent refpefl: to their Husbands, or the fear of God, whence flows bell, both that and all other obfervance, whether of Conjugal orany other Chriftian Duties } be notprefumptucus, (as fome) be- caufe you are chafte, but contemper your Conver- fation O ) fation that way with a religious fear of God, that you dare not take liberty to offend him in any other thing; and according to his inftitution, with a reve* rent fear of your Husbands, fiiunning to offend them : but poffibly this fear doth particularly relate to this other duty with which its joyn'd chajie Converfation with fear, fearing the leaft ftain of Chaftity, or the very leaft appearance of any thing not fuiting with it .• 'tis a delicate timerous Grace, affraid of the leaft air, or ftiadow of any thing, that hath but a refemblance of wronging it, in carriage, or fpeech, or apparel, as follows, Verfes 3, 4, 3. Whoje adorning, let it riot be that outward adorning, of plaiting the hair, and of wearing of Qold, or of putting on of apparel : 4. Hut let it he the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet fpirit, which is in the fight of §od of great price, THat nothing may be wanting to the qualifying of a Chriftian Wife, (he is taught how to drefs her feli,iuppofing a general defire, but efpecially in that Sex, of Ornament and Comelinefs ; the Sex, that began firft our engagement to the neceffity of cloathing, having ftill a peculiar propenfion to be curious in that, and to improve the neceffity to an advantage. C 2 The ( M ) Thedire&ion here given correfls the mifpiacirg of this diligence, and addrdfes it right, i. e. Let it not be of the outward \Un in plaiting, &c. Our perverfe crooked hearts turn all we ufe into diforder^ thcic two neceilkies of our Life, Food and Eajment, how few know the right meafure and bounds of them, un!e(s Poverty be our Carver and cut us ihort , who aimoft is there, that is not bent to fomething ex* c< Hive , for more are beholding to the lowlinefs of their eftate, than to the lowlinefs of their mind, for fobriety in thofe things; and yet fome will not be fo bounded neither, but will profufely hviih out upen Trifles, to the fenfible prejudice of their Eftate. 'lis not my purpofe, nor do I think it very needful to debate many particulars of Apparel and Orna- ment of the Body, their lawlulnefs or unlawfulnefs : onlv* Fnfi% 'lis out of doubt, that though cloathing was firfl drawn on by neceflity, yet all regard of Comeli- nefs and Ornament in Apparel is not unlawful, nor doth the Apoftlt's expreffion here rightly confidercd, fatten that upon the adorning he here (peaks of, and he doth no more univerfally condemn the ufe of Gold for Ornament, than he doth any other comely Rayment, which here he means by that general Word of putting on of Apparel, for his (not) is comparative ; not this Adornihg^ hut the Ornament of a meek Spirit , that ra- ther, and as much more comely and precious 5 as that, I will have mercy and not facrifice* Secondly , According to the different place, and qua- lity of Perfons there may be difference in this : Thus the Robes of Judges and Princes are not only for per- fonal Ornament , but becaufe there is in them, efpeci- aliy to vulgar eyes, that feldom look deeper than the out* ( '3 ) outfideof things, there is, I fay* in that Apparel a re- preferment of Authority or Ma jetty, that befits tbtir place ; and befidcs this, in other Perfons that are not in Pubiick Place, Men or Women, that are here particu- larly directed, yet may have in this fome mark 01 their Rank, and in Perfons othervvays little diflant, fome al- lowance may be made for the Habitudes and breeding of fome beyond others, or the quality of their Society, and thofe with whom they converfe. Thirdly^ 'Tis not impoflible that there may Le in fome an affefted Pride in the meanefs of Apparel, ?nd in others, under either neat or rich attire a very humble ^amuTL unaffected mind, ufing it upon fome of the a foremen- mw tan- tion'd engagements, or fuchlike, and yet the heart not q^m^{. at all Upon It. minor qui Fourthly^ Tisasfurc as any of thefe, that real excefs argem!££ and vanity in Apparel will creep in, and will always /]^7.Scn'- wiUingly convey it felt' under the cloak of fome of thefe honeft and lawful Confiderations. This is a prime peice of our hearts deceit, not only to hofdout fair Pretences to others, but to put the trick upon our felves, to make our felves believe we are right, and (ingle minded, in thofe things wherein we are diredliy ferving our Lulls and feeding our own Vanity. Fifthly^ To a fincere and humble Christian very little. either difpute, or difcourfe in this will be needful ; a tender Confcience5 and a Heart purg'd from Vanity, and weaned from the World, will be fare to regulate this, and all other things of this nature, after the fafeft manner, and will be wary, i. Of Lightnefs and fantaftick garb in Apparel, which is the very Ba(h or Sign hanging out, that tells a vain Mind lodges within, z. Oi exceffive coulinefs3which both argues, and feeds the Pride of the Heart, r >4 ) Heart, and defrauds, if not others of their dues, yet the poor of thy charity, which in God's fight, is a due d obt too, and far more comfort fhall thou have on thy death Bed, to remember fuch a time, in ftead of Lace on my own Cloaths, I helped a naked back to cloathing, I abated fomewhat of my former fuperflui- ities, to (upply the Poors neceffities, fweeterthis, than to remember, that I could needlefly caft out many pounds tolervemy Pride, rather than give a penny to relieve the Poor, As confeicntious Chriftians will not exceed in the thing it fejf, lb in as far as they ufe lawful Ornament andComelinefs, they will do it without beftowing much, either diligence or delight on thebufinefs. To have the mind taken and pleas'd with fuch things! is fo fooliili and childifli a thing, that if moft might not find it in themfelves, they would wonder at many others, of years and common wit. And yet N-nfe!ffem- trucl}7» >tiS a D^ea^e r^at fcw efcape, 'tis ftrange upon pdrf how poor things Men and Women will be vain, and think themfelves fome body; not only upon fome comelinefs in their face or feature, which though poor, yet is a part of themlclves, but of things meetly with- out them, that they are well lodged, or well mounted, or well apparell'd, either richly, or well in fafhion, light empty minds, as bladders blown up with any rhing, and they that perceive not this in themfelves, are moftdrown'd} but fuch as have found it out, and abhor their own follies, are ftill hunting and following themfelves in thefe, to beat them out of their hearts, and to fliame them from fuch fopperies. The Soul fallen from God hath loft irs true worth and beauty, and therefore it bafely defcends to thefe mean things to ferve anddrefsthe body, and take fhare with it of its unworthy (i5 ) unworthy borrow'd Ornaments, hath loft and forgot- ten God, and feeks not after him, knows aot that is the alone Beauty >and Ornament ot the Soul, jer.z.^z. his Spirit, and the Graces of ir, its rich attire, as here particularly fpeeiftedin one excellent Grace, and holds true in the reft. The Apoftie doth indeed exprefiy on purpofe check and forbid vanity and excefs in apparel, and exceffivc delight in lawful decorum, but his prime end is to re- co -amend this other Ornament of the Soul, The hid- den man of the heart. ' JTis the thing; the bed Philofophy aim' d at, as (ome of their choice men do exprefs it, to reduce rnen,is much as may be, from their Body to their Soul, but this is the thing that true Religion alone doth effectually and throughly, from the pampering and feeding of a Morfel for the Worms to the nourishing of that im- mortal being infus'd into'r, and directs it to the proper nourifliment of Souls, the Bread that came down from Heaven, Jo. 6. zj. So here the Apoftle, pulls of! from Chrift ian Women their vain outfide Ornaments : but is not this a wrong to IpDil all their drefting and finenefs ? No, he doth but this, to fend them to abetter Wardrobe: there's much profit in the change. All the Gold and other riches of the Temple, fi- guring the Excellent Graces of Chriftians, of Chrift indeed flrft, as having all fullnefs in himfelf, and fur- nifhing them : but (econdarily of Chriftians, as the living Temples of God, fo the Church all glorious, but within: and the embroidery, the variety ol Graces, the lively colours of other Graces fliining beft on the dark- ground of Humility. Chrift delights to give much Ornament to his Church, commends what (he hath, and adds mors fiattt. i. io, u. The ( \6J The particular Grace lie recommends is particular- ly fuitaLle to his fubjtft in hand, the conjugal duty of Wives, nothing fo decoring their whole carriage as this meekncfs and quietnefs of Spirit, but it is withal the cornelincfs of every Chriflian in every eftate, 'tis not a Womans Garment or Ornament improper for Men, there is fomewhat (as I may fay) of a particular cut or Ifafhion of it for Wives towards their Husbands, and in their domeftick Affairs, but Men, all Men ought to wear of' the fame ftuff, yea fo tofpeak of the fame piece, for it is in all one and the fame Spirit, firs the ftbuteft and greatcft Commanders. Mofes a great General, and yet no lefs great in this Virtue, the meekejt Man on Earth. Nothing more uncomely in a Wife than an un- compofed, turbulent Spirit, that is put out of frame with every trifle, and inventive of falfe caufes of difquictn f- and fretting to it lelfL And fo of a Husband, and of all, an unquiet pafiionate Mind lays it felf na- ked, and difcovers its own deformity to all. The greateft part of things that vex us, are not from their ffindu™' Nature or weight , but the unfettledne'.s of our Minds. qu& mn How comely is it to fte a compoied firm Mind and Udunt. Carriage that is not lightly moved. I urge not a Stoical ftupidnefs: but thit in things that deter vte (harp reproof, the Mind keep in its own Station and Seat ftilbnot Shaken out of ir felf.as the moft are ^ that the Tongue utter not unfeemly rafh words, the Hind aft any thing that difcovers the mind .\ loir its cornea ui'for the time ; but truly the moft b ill hbw to \vc juft anger, upon jiiffaftQfe, th.it u iseaffet, and the fafer cxtream, not to beangry, but c&JLn a :d;ilrene, as the upper Region, not the place of continual temped, and ftorms3 as the moft are: Ltt («7) letitpafs for a kind of fheepiflinefs to be meek, 'tis a likenefs to him that was a Sheep before the [bear- ers not opening his Month, 'tis a Portion of his Spi- rit. TheApoflle commends his exchange of Ornaments from two things, i. Incorruptible, and therefore fits an incorruptible Soul. Your varieties of Jewels and Rich Apparel are perilhing things, you Ihallone day fee an heapmade of all, and that ail ona flame; and inrefe- rencc to you, they perifli fooncr, when death ftrips you of your nearett Garment, your flefli, all the other that were but loofe upper Garments above it, muft off too, it gets indeed a covering to the Grave, but the Soul is left ftark naked,if no other Cloathing be provided for it,fbr the Body was but borrowed;then it is denuded of all, But fpiritua! Ornaments, and this here amongft them, remain, and are incorruptible, they neither wear out, nor out offaihion, but are ftill the better for the wear- ing, and (hall latt Eternity , and fhine there in full hiftre. And 2^/y,becaufe the opinion of others is much regar- ded in matter of Apparel,and 'tis mod for that we ufe Or- nament in it, he tells us of the account of this , Men think it poor and mean, nothing more exposed to con- tempt than the Spirit ot Meeknefs, mere folly with MetLthat's no matter,tbisoverweighs all their difetteem, us with God of great pri^e^ and thirgs are indeed as he values them^and no otherways. Tho'ic be net the Coun- try faihion yet it is the fafhion atCourt,yea'tis the Kings own fafhion, Mattk 11.29. Learn of me for lam meek at d lowly, &c. Some that are Court bred will fend for the Matters of fa ih ions tho' they live not in the Court; and tho' the Peafants think them ftrange dreffes, yet they regard not that, but ufe them as finefl and bed: D Care (i8) Care not what the World fay. You are not to ftay long with them, defire to have both fafhionsand fluff from Court, from Heaven, this Spirit of meeknefs, and it fhall befentyou, 'tis never right in any thing with us till we attain to this, to tread on the opinion ot Men, and eye nothingbutGods approbation. Verfcs j, d. 5. For after this manner in the old time , the holy Wo* men aljo who trufled in God adorned themfefoes* 6. Even as Sarah ohyed Abraham , cading him Lord: whofe Daughters ye areas Ijiig as ye do well, and are not afraid with any amazement. HPHe ApoOleinforceshis Do&rine by Example. The ; -*- moft compendious way of teaching. Hence the right way to ufe the Scriptures is to regulate our manners by them, as by their precepts fo by examples. And for this end it is that a great part of it is hiftorical. There is not in the Saints a tranfmigration of Soul?, but there is, io to fpeak, an one.iefs of Souls, h in all Ages partakers of the felt fame Spirit , hence the Daughters of Sarah are called pious and obedient Wives. Women here defigned, 1. Holy. %. Believ- ing. 3 • Firm and rzioXutzjiot afraid with any Amazement. tho'by nature they are fearful, yet rendred of undaun- ted Spirits by aholy3clcan,and pure confciencc.Believing Wives>and [earersofGod are not terrify'd, their Minds are edabliflicd in zdue obedience to Gcd and alio toward their Husbands. Verfe (*9) Verfe 7. 7. Like wife )e Husbands, cfaellTbitb them according to knowledge giving honour unto the Wife, as unto the weaker Fefjel, an J as being heirs together of the Grace of Life, that jour Trayers be not kindred. YOur Wives are fubjeel to you^but you likewifc fub- jeel: to this Word, by which all ought in all Sta- tions to be directed, and however all fhall one day be judged by it, and alike fubjeel: as they [ inlets ^ Parents as Children, Matters as Servants, and kings as their Subjects 5 all hold of a fuperiour, and 'tis high treafon again ft the Majefty of God, for any in any place of command, to dream of any unbounded abfolute au- thority, in oppofitionto him. A Spirit of prudence or knowledge particularly fuitable and relating to this fubjeel: is required, as the ligirand rule, by which his whole ceconomy and carriage is to be guided, h is requir'd that he endea- vour after that civil prudence, tor the ordering of his Affairs, that tends to the good of his Family, but chiefly a piouy religious prudence, for regulating his Mind and carriage as a Chriftian Husband 3 that he ttudy the Rule of Scripture in this particular, which many donot; neither advifing with it, what they fliould do, nor laying it by reflex upon their actions paft, exa- mining by it uh;it they have done. Now this is the great fault in ail practical things, moft krfow fomething of them,but inadvertency and mconfiderationinot order- ing our ways by that light, is the thing thatfpoils all. D 2 Know- Cso) Knowledge required in the Wife, but more emi- nently in the Husband, as the Head, the proper feat of knowledge. It ispoffible, that the Wife may fometimes have the advantage of knowledge, either natural wit and judgment, era gnat mea(ure of underftandingof fpiritual things, but this ftil! holds, that the Husband is bound to inv rove the measure both of natural and of fpiritua! gilrs, that he hath, or can attain to, and. ap* ply them ui to the ordering of his conjugal car- riage, and that he underftand himfelf oblig'd fcmvvha.t the more in the very notion of a Husband, both to feek after, and to ufe that prudence, that is peculiarly requir'd fur his due deportment , and a Chriftian Wi.j that's largelier endow'd, yet will fhew all refptftivenefs to the meafure ot Wifdom, though it be lefs, that is beftow'd upon her Husband. DvoeH with them ] This indeed implies and fuppo- fes their abiding with them, fo far as their calling and lawful Affairs permit : but I conceive, that which it exprefly means, is all the converfatien and dudes of thateflate, that they fo behave themfelves in dwelling with them, as becomes Men of Knowledge, wife and prudent Husbands, which returns them ufually the gain of that full reverence and refpeft that is due to them , of which they rob and diveft themfelvc^ that be either of afoolifh or trifling carriage, or of too au- itere and rigid acooverfation. Giving honour unto the '? 7/e]This, I conceive, is not asfometake it, convenient maintenance, tho' that's a rcquifite duty too, aud may be taken in under this word ; but it feems to be chiefly, a due conjugal eflcem of them, and refpeft to them, the Husband nor vili- fying., and defpifing them, which will readily grieve uiij rate them, net difdoilng the weakneflesof (") the Wife toother?, nor obferving them too narrowly himfelf : but hiding them both from others, and his own eyes by love, not feeing them further than love itfelf requires, that is to the wife rcftiiying of them by milde advices, and admonttions5that flow trom love. And to thi^the reafons indeed fute u -eiirit feems- at firft a little incongruous, honour, becaufe weaker 3 but consi- dering this kind of honour, not of reverence as Supe- riour, for that is their part, butfuch an efteem andre- fpefl-, without which indeed love cannot confift, for we cannot love that which we do nor in (bine good mea - fore efteem wdl of. And that they be not contemn d and flighted, even becaufe weaker, for of all injuries contempt is one of the fmartingeft, and moft fenfiblr, efpecially to weakeft Perfons, who feel moft exaftly ^^ the leaft touches of this, whereas greater Spirits aucaka querehmu little harder againft opinion, and more indifferent for it , and tho' not all , yet fome Wives may be of a ftronger Mind and Judgment than the Husbands, yet thofe rules refpeft the general condition of the Sexes, andfpeakof itfo, as ordinarily weaker. Again, Love which is ever to be fuppofed one Article and the main one,for nothing indeed can be right where that fuppofition proves ialfe $ Love, I fay, fuppofed, this realon is very enforcing , that the weaker the Veflels be, the more tenderly they fliould beufed , and the more a prudent parting by of frailties is needful, there love will ftudy it, andbefiow it the more 5 yea, this tie you know makes two one, and that w hich is a part of our fetVes, the more it needs in that .the mere c^mc- linefs we put upon it, as the Apoftle St. Pad tells us 5 and this further may be confider'd, th.it there is amaan! need of this honouring that confifts in not defpifmii and in covering of frailties', as is even im- pb a ( « ) ply'din this, that the Woman is not called fimply weak , but the weaker 5 and the Husband, that is ge- nerally by Natures advantage, or fhould be the ftronger yet is weak too, for both are Veflels of Earth , and therefore frail, both polluted with fin, and therefore fubjeft toa multitude of (infill follies and frailties : but as that particular frailty of nature pleads to Women that honour, fo the other reafon added, isnn (rom particular difadvantage, but from their common pri- viledge, and advantage of grace, as Ghriftian, that the Ghriftian Husband and Wile are equally Co-heirs of the fame grace of life. As being Heirs together of the grace of life. ~\ This is that which mod ilrongly binds on all thefe duties,on the hearts of Husbands and Wives. And moft ftrongly in- deed binds their hearts together, and makes them one, if each be reconciled tinto God in (Thrift, and fo heirs of life .and one with God, then are they truly one in God, each with other, and that's the fureft and fweeteft union that can be. Natural love hath rifen very high in fome Husbands, and Wives: but the higheft of it falL far very fliort of that which holds in God, hearts concentring in him are moft, and excellently one, that love which is cemented by youth, and beauty, when thefe moulder and decay , as foon they do , it fades too, that isfomewhat purer, and fo more lafring that holds in a natural or moral harmony of Minds, yet thefe likewife may alter and change by feme great accident: but the moft refirtd, arid fpirirual, andmoft irdifioluble, is that which is knit with the higheft and pureft Spirit. And the ignorance or difregard of this, is the great caufe of fo much bitterntfs, or io little true setnefsin the life of moft married Perfons,bccaufe God is left out, they meet not as one in him. Heirs C»j) Hens together. "] Loath will they be to defpife one another, that are both bought with the precious blood of one Redeemer, and loath to grieve one another, being in him brought into peace with God, they will entertain true peace betwixt themfelves and not fuffer any thing to difturb it. They have hopes to meet one day, where is nothing but perfect Concord and Peace, they will live as heirs of that life here, and make their prefent eftate as like to Heaven as they can, andfoa pledge and evidence of their title to that Inheritance of peace, that is there laid up for them, and they will not fail to put one another often in Mind ofthbfe hopes, and that Inheritance, and to advance and further both each other trwards it : where this is not/tis to little purpofe to fpeak of other rules; where neither party afpires to this henfbip, live etherways as they will, there is one common Inheritance abiding them,one Inheritance of everlalting flame s, and as they. do increafe the fin and guiltinefsofone another by their irreligious Converfation* fo that which fome ot them do wickedly here, upon no great caufe, they (hall have full caufe there, to curfe the time of their coming to- gether, and that (hall be a peice oi their exerciie for ever ^ but happy thoft perform, in any Society of Mar- riage, or Friendfhip thatconverfe fo together, as thofe that Hull live eternally together in glory. This indeed is the Sun of all duties. Life ~] A fweetword but fweereft of all in this fenfe,. that Life above indeed only worthy the name, and this we have here, in companion, let it net be called life, but continual dying, an inceffant journey to- wards the Grave, if you reckon years, but a ihort mo- ment to him that attains the fulleft old age : but reckoa miferi:sandlorro,vs 'tis long to him that dyes young. O J (H) Oh/ that that o;ily bleffed life were more known,and then it would be more dcfir'd. Grace.'] This the tenor of this Heirfhip, Free Grace, this Life a free Gift, Rem. 6. tilt. No life fo fpotlefs ei- ther in marriage or virginity, as to lay claim to this life upon other terms 5 it we confider but a little, what it island what we are,this willbe quickly out of queftion with us, and we will be moft gladly content to hold it thus by deed or gift, and admire and extol that Grace that beftows it. That yovr Frayers he not kindred'] He fuppofes in Chritdar.s the re:effary and frequent ufe of this, takes it for granted, that the Heir of Life cannor live with- out prayer, this is the proper brenthing and language of thefe Heirs, none of themdumb, they can all (peak, thefe Heirs if they bealon?3 they pray alone* if Heirs together, and living together, thc-\ pray together. Can the Husband and Wife have that love, and wifdom, and meeknefs that may make their life hap- py, and that blefling that may make their Affairs fuc- cefsful, while they neg!e& God the only giver of thefe and all g^od things ? You think thefe needlefs motives, but you cannot think how it would fweeten }our Ccn- verfe if it were ufed. 'Lis prayer that fanftifics, and feafcm, and blefies all, and not enough that they pray- when with the Family o but even Husband ar*l Wife tcgether by themfelves, and with their Children, that they, effecially the Mother, as being moll with them in their Child-hood, when they begin to be capable, may draw them apart, and offer them to God, often praying with them, and inftrufting them in their youth, for they are pliable while young, as giafs when hot, but after fooner break than bend. Put above all, Prayer is rieceilary as they are Heirs of r 25 ) of Heaven, often fending up their defines thither. You that arc not much in prayer, look as ii you look'd for no more than what you have here, if you had an In- heritance and Trcafure above, would not your heart delight to be there? Thus the Heart of a Chriftian is in the conihnt frame of it, but alter a fpecial manner Prayer raifes the Soul above the World andfetsit in Henven : 'tis its near accefs unto God, and dealing with him efpecialiy about thole Affairs that concern that In- heritance. Now in this lies a great part of the com- fort a Chriftian can have here, and the Apoftle knew this, that he would gain any thing at their hands, that he prefs'd by this Argument, that otherwife they would be hinder'd in their prayers. He knew rfm they who are acquainted with prayer find iuch unfpeakable fweet- nefe in it, that they will rather do anything than be prejudie'd in that. Now the breach of conjugal Love, the jarrs and contentions of Husband and Wife, do out of doubt fo leaven and imbitter their Spirits, that they are ex- ceedingunfit for Prayer, which is thefweet Harmony of the Soul in God's ears, and when the Soul is fo far out of tune as thofediftempersmake it, he cannot but perceive it, whofe ear is the moil exact of all, tor he made and tun'd the Ear, and is the Fountain of Har- mony: it cuts the fine ws and ftrength of Prayer, makes breaches and gaps, as wounds, at which the (pirits fly out, as the cutting of a vein, by which, as they (peak, it bleeds to death. When the Soul is calm and compos'd, it may behold the Face ofGod fliining on it 5 and they that pray together, fhould not only have hearts in tune within themfelves in their own frame, but tun'd to- gether, efpecialiy Husband and Wife that are one, they ftiould have hearts conforted andfweetly tun'd to each E other f 36 ) other for prayer. So the word is e*v mj^uAatmv* Matt. 18. J 9- And 'tis generally true that all unwary walking in a Chriftian, wrongs their communion with Heaven, and cafrs a damp upon their Prayers, clogs the Wings of it : thefe two mutually help one another, Prajer and holy Convcrfation ; the more exactly we walk, the more fit for prayer, and the more we pray, the more enabled to walk txaftly, and 'tis a happy life to find the corre- fp -ndenceof ihefe two, callingon the Lord and departing from iniquity. Therefore that you may pray much hve hohly, and thit you may live holily be much in prayer, furely fuch are the heirs of Glory, and this is their way to it. Verfe 8. Finally, be ye all of one mind, haVtng compaffion one of another, loVe as brethren, be pitiful, be courteous. HEre the particular Rules, the Apoftle gives to fe- veral Relations, fall in again to the main cur- rent of his general Exhortation, that concerns al! us Chriftians. The return of his difcourfe to thisuniverfali- ty is exprciVd in that, finally, and the univerfality of thefe duties, \att\ Tis neither poffible nor convenient to defcend to every particular, but there is fuppos'd in a Chriftian, an ingenuous and prudent fpirit, to adapt thofe general Rules to their particular Aftions and Con- veriation, fquaring by them before hand,and examining by them after, and yet herein the moft fail : hear thefe as general difcouries, and let them pafs fo, apply them not (V ) not, or if they do, 'tis readily to fome other : but they are addrefs'd to all, that each one may regulate himfelf by them, and fothefe Divine Truths, as a well drawn Picture, looks particularly upon every one amongft the great Multitude, that look upon it. And tins one Verfe hathaclufter of five Chriftian Graces or Ver- tuec. That which is in the middle as the (talk or root ofthereft,L (fdf^y^v, their great device for Peace, to let the Pope determine all. If all will refolve to be cozen'd by him9 he wiJJ agree them all, as if the Confidences of Men fliould only find Peace by being led by the nofe at one man's pleafure, a way the Apoitlc Paul clearly renounces, 2 Cor. 1. 24. Not for that we hive Dominion ozer ) our Faith ^ but are hdpers of jour joy, for by Fdith ye fan J. And though we have elciped this, yet much of our common union of minds, I fear, is from no other, than the aforementioned caufes,want of knowledge,and want of affection to Religion, You that boalt you live conformably to the Appointments of the Church, and none hears of your noife, we may thank the ignorance of your minds for that kind of quietnefs, but this re- cjuir'd unanimity is another thing, and before I unfold it, I (hall premife this ; That although it be very dif- ficult, an i it maybe impofilble to determine, what things are alone fundamental in Religion, under the no:ion of difference, intended by that word, yet it is undoubted, that there be fome Truths more absolutely neceffary, and therefore accordingly more clearly re- vealed , than fome others, there are, ^ysbhot t5 vofis great things of the Lav and fo of the GoSpJ. And though no part or Divine Truth once fully cleared, ought to be flighted 5 yet there are things that may be true, and yet are but of left importance, and of lefse- videncethan ethers. And that this difference is wife- ly to be confider'd by Chriflians, for the intereftbfthis agreement of Minds here recommended, and concern- ing it we may falely conclude, 1. That Chrifiians ought to. have a c!ear,.and unani- mous belief of the myfteries and principles of Fc.ith, to agree in thofe without controv-'Tile. 2. They ought J amidft very many different thoughts, fuchas they may be, and would teach as that Excellent Leflbn, theA- poftle gives to this purpof\ Phil 3. 15-, 16. Let us therefore, as many as be petfefl, be thns minded*, and if in any thing ye be otherwije minded God (half rezeal even this unto you. Neierthdejs, whereto we have already attained, let us walk by the fame rule, let us mind the fame thinfo Let m follow our Lord unanimously, in w hat he hath clearly raanifeSled to us, and given us with one confent to embrace, as the Spheres, notwith- standing each one hath his particular motion, yet all are wh?cTd about together with the firft. And that leads us to ccnHc'er the further extent of this word, to agree in Heart and in Conversation, talking by theRule oi thoic undoubted Truths we have receiv'd. And in this I (hah recommend thefe two things to you. 1. In the defence of the 1 ruth, as the Lord Shall call tis, letusbe of one Mind,and all as one Man,Satar aSts by that vlaxime and his Followers have it all5 divide and conquer, and there [ere let us h^ld that counter Max- im e Vnion invincible. 2. In thePraciice of that Truth agree as one, let your Converfation be uniform by being fquared to that one Rule, and in all Spiritual Exercifes jo)nas one, be of one Heart and Mind : would net our Publick Worihip, think you, prove much more both comfortable and profitable^ if our hearts met in it as one, thnt we could fay of our hearing the Word ,a she, Acts 10. We are all here prefent before God to hear all things, &c And if our Prayers afcended up as one Pillar oi IncenSe to the Stipato ag> Throne of Grace, if they befieg'd it, as an Army all SvwT Surrounding it together, for the obtainmentof favour Tcrtuij. ' to our felves and the Church? This is much with God the (33) the content of hearts petitioning , fo fays our Saviour ?****• *fl Where two or three are gathered^ not their bodies with-^^jj^" in the fame Walls only, for fo they are but fo many as. Carkafles tumbled togecher,and the promife of his being amongft us, not made to that, for he is the God of the Matth* l9t Living and not of the Dead, 'tis the Spirit of darknefs that abides amongft the Tombs and Graves ; but ga- thered in my name, one in that one holy name, written upon their hearts and uniting them, and fo thence exprefs'd in their joynt-Services and Invocations : fo he fays there of them, who agree upon any thing they fhall w^?*^ ask, if all their hearts prefent and hold it up together, knowing that when he prefects he willlpeak his own fenfe of our conditioned move for us as it were for himfelf, as we have it (weetly exprefs'd Hek 4. ij. 16. Now as it is our comfort fo it is our pattern. JjW as Brethren ] Hence fprings this feeling we fpeak of, Love is thecaufe of union, and union the caufeof iympathy, and of that unanimity before, they that have the fame fpirit uniting and animating them, cannot but have the fame Mind, and the fame ieelings. Arid this Spirit is derived from that head Chrilt, in whom CbrUKans live>and move>avd have their being, their new and excellent beings and fo in living in him they love him, and are one in him, they are Brethren, as here the word is, their fraternity holds in him ; he is head of (39) of it, the fir ft lorn among many Brethren, Men are Bre tbpen in two natural reipeftsj their Bodies of the fame earth, and their Souls breathed from the fame God; but this third fraternity that is founded in Chrift, is far more excellent, and more firm than the other two$ for being one in him they have there taken in the other two, for that in him is oar whole Nature, he is the Man Christ Jefus, but to the advantage, and 'tis an infinite one, being one in him, we are united by the Divine Nature in him, who is God blelTed forever; and this is the higheft certainly, and the ftrongeft union that can be imagin'd. Now this is a great Myftery indeed, as the Apoftle fays , (peaking of this fame P unt, the union or Chrift and his Church } whence their union and Communion one with another, that make up that Body, the Church, isderiv'd. In Chrift every believer is born of God, is his Son , and fa they are not only Brethren, one with another, that are (a born : but Chrift himfelf owns them as his Brethren, hoth he which fanftifies, and they who are jantlifi'd are all of ' Hcb> 2* '*« one, for which caufe he is not ajhamd to call them Bre- thren. Sin broke all to pieces, Man from God, and one from another, Chriil's work in the World was Vnion, to make up thefe breaches he came down, and begun the union which was his work in the wonderful union made in his Perfon that was to work it, made God and Man one, and as the Nature of Man was recon- ciled, foby what he performed the Perfonsof Menare united to God, Faith makes them one with him, and he makes them one with the Father, and from thefe re- fults this onenefs amongft themfelves, concentring and meeting in Jefus Chrift, and in the Father through him, they are made one together. And that this was his C4°) job. 17 his great work, we may read in his Prayer, where it is the burden and main (train, the great requeft, he fo iterates, that they may be one, as we are one ver. n. a high comparifon, fuch as Man durft not name : but after him that fo warrants us, and again ver. 21. that they all may be one, as thou Father art in me 9 and I in thee, that they alfomay be one in us , and fo on. So that certainly where this is, it is the ground work of another kind of Friendfhip and love, than the World is acquainted with, or is able to judge of, and hath more worth in one drachme of it, than all the quinteffence of civil or natural affe&ion can amount to. The friendfhip of the World, the beft of them, are but tyed with chains of glafs, but this fraternal love ofChriftians, is a Golden chain, both more precious, and more ftrong and lading : the other are worthlefs and brittle. The Chriftian owsand pays a General Charity, and good will to all 5 but peculiar and intimate friendfhip he cannot have, but with fuch as come within the com- pafs of this fraternal love. Which after a fpecial man- ' ner flows from God, and returns to him, and a- bides in him , and fhall remain unto eternity. Where this love is, and abounds it will banifh far away all thofe diflentions, and bitternefTes, and thofe frivolous miftakings, that are fo frequent amongft the moft, it will teach wifely and gently to admonifh one another, where it is needful : but further than that, it will pals by many offences, and failings, and cover a multitude of fins, and will very much lweeten Society and make it truly profitable, thereforethe Pfal- mift calls it, loth good and pkafunt that Brethren dwell together in unity, it perfumes all, as the precious oynt- ments, {gfc. But (4i ) But many that are called Chriftians ore not indeed of this Brotherhood, and therefore no wonder they know not what this love mean?, but are either ofreft- kfs unquiet Spirits, biting and devouring one ano- ther, as the Apoftle fpeaks, orat the be ft., only civilly fmooth and peaceable in their carriage, but rather (cor- ners than partakersof this fpiritual love and fraternity, are (trangers to Chrift, not brought into acquaintance and union with him, and therefore void of the life of Grace, and the fruits of it, whereof this is a chief one. Oh / how few amongft multitudes that throng in as we do here together, are indeed partakers of the glorious liberty of the Sons ofGod, or ambitious of that high and happy eftate, As for you that know thefe things, and have a portion in them,that have your communion with the Fa- ther, and his Son Jefus Chrift, I befeech you adorn your holy profeflfion , and teftifie your felves the Di- fciplesand the Brethren of Jefus Chrift by this mutual love, feek to underftand better what it is, and to know it more practically. Confiderthat fourfe of love, that love that the Father hath (hewed us in this, that we fhould be called the Sons of God and fo be Brethren, and thence draw more of this fweet flream of love. God is love , fays the Apoftle, therefore fure where there is moft of God, there is moft of this Divine Grace, this holy love. Look upon and ftudy much that in- finite love of God, and his Son Jefus Chrift towards u?n he give his only begotten Son, the Son gave himfeh, he fweeten'd his bitter cup with his tranfeendent love, and this he hath recommended to us, that even as he loved us, fo fhould we love one another : we know we cannot reach this higheft pattern, that's not meant, but the more we look on it, the higher wc fliall reach in G this ( 4* J thiblove, and fliall learn fome meafure of fuchloveon Earth as is in Heaven, and that which fo begins here ihall be perfected there. Be pitiful, le courteous^ The Roots of Plants are hid under Ground (o that themfelves arc not feen, but they appear in their Branches, and Flowers, and Fruits, which argue there is a Root and Life in them$ thus the Graces ot the Spirit planted in the Soul, though them- felvci invifibkj yetdifcover their Beingand Life in the Tract of a Chrift tan's Life, their Words, and Actions, and the frame of their carriage 5 thus Faith fhews that it lives, as the Apoftle St. James teacheth at large, and thus Love, a Grace of fo active a nature, that it is ftill working and yet never weary 5 yonr labour of love, fays the Apoftle 5 it labours, but delight makes thehardeft labour fweet and eafie, and fo proper is action to it, that all action is null without it, 1 Cor 13. yea it knits Faith and Action together, is the link that unites them, Faith worketh 5 but 'tis by it, as the Apoftle teaches us, by Love, to then where this Root is, thefe Fruits will fpring from it and difcover it, Thy and Cam tefie. They are of a larger extent in their full Sphere than the precedeing, for from a general love due to all, they act towardsall.to men, or humanity, in the gene- ral. And this not from abare natural tenc!ernefs}which foftcr complexions may have, hot from a prudent mo- ral confederation of their own poilible falling under the likc,or greater calamities: but out of obedience to Gcd5 who requires this mercifulness in all his Children, and cannot own them for his, unlets in this they rcflmhle bim. And it is indeed an evidence of a truly Chriftian mind, to have much of this pity to the miferies of all, being rightly principled, and acting after a Pious and Chriftian r43 ) Chriftian manner towards the Sick and Poor, of what condition foevcr, yea moft: pitying the fpiritual mifery of ungodly men, their hardnefs of heart, and unbelief, and earneftly wiihing their converfion, not repining at the long-fuffering of God, as if thou would'ft have the Bridge cut, becaufe thou art over, as St.Augufline fp^aks, but longing rather to fee that long- fullering and goodnefs of God lead them to repentance, being griev'd to fee men ruining themfelves, and diligently working their own deftru&ion, going in any way of wickednefs(%* Solomon f peaks of one particularly)^ an Ox to the Shambles or a Fool to the correction of the Stocks.Czr- tajnly the ungodly Man is an objeft of the higheft pity. But there is a fpeciai debt of this pity to thofe that we love as Brethren in our Lord Jefus, thefearemoft clofely linkt by a peculiar fraternal love. Their fuffer- ings and calamities will move the Bowels that have Cnrtftian affe&ion within them. Nor is it an empty helpleft pity 5 but carries with it the real communis cation of our help to ourutmoft power. \}vasr?i»y^ffo.i] Not only Bowels that are moved themfelves with pity , but that move their hand to fuccour for by this word the natural affection of Parents, and the tenderer of them, the Mother, are exprels'd, who do not idly behold and bemoan their Children being fick or diftrefs'd, but provides all poffible help, their bowels are not only ftirr'd, but dilated and enlarged towards them. And if our feeling bowels and helping hand are due to all, and particularly to the Godly, and we ought to pay this due in outward diftreffes, how much more in their Soul-affliftions, the rather, becaufe thefe are moft heavy in themfelves, and lead undcrftood, and therefore leaft regarded, yea fometimes more by natu- G 2 ral ( 44; ral Friends, pofliblj by their bitter fcoffes and taunts, or by their flighting, or at bed by their mifopplying of proper helps and remedies, which as unfit Medicines do rather exafperate the Difeafe : therefore they that do underftand, and can be fenfible of that kind of wound>oughtfo much the more to be tender and pitiful towards it, and to deal mfercifully and gently with it. It may be very weak things lometimes trouble a weak Chriftian, but there is in the Spirit of the Godly a humble condefcention learn'd from Chrift, who broke Hot the hruifed reed, nor quenched the fmoaking flax. The lealt difficulties and fcruples in a tender confei- ence fhould not be roughly encounter^ they are as a knot in a filken thread, and require a gentle and wary hand to loofe them. Now this tendernefs of bowels,and inclinementtopky all, especially Chriftians, and them especially in their peculiar prellures, is not a weaknefs as forne kind of Spirits take it to be, this even naturally is a generous pity in greateft Spirits. Chriftian pity is not womanifh, yea 'tis more than manly, 'tis divine, there is of it na- tural, moftin the belt, and moft ingenuous natures 5 but where 'tis fpiritual/tis a prime lineament of the In:age ofGod5 and the more abfolure and difeng^g'd it is, in regard of thofe towards whom it adls, the more like unto God, looking upon milerv as a fufficient in- centive ol pity and mercy, without the ingredient of any7 other confide ration : 'Tis apurevutgar piece of goodnefs to be helpful and bountiful to Friends, or to iuchas are within appearance ol requital, 'tis a trading kind of Commerce that : but pity and bounty that needs no inducements, but the meeting of a fit Object to work on, where it can expecT: nothing, fave only the privikdge o; .ioing good, (which in Ltfclt is (0 fweetj is (45 ) is God-like indeed, who is rich in bounty without any neceiTity, yea or poffibility of return from us 5 for we have neither any thing to confer upon him, nor hath he need of receiving any thing, who is the fpring ofGoodnefs and of Being. And that we may the better underftand him in this, he is pleas'd to exprefs this merciful nature in our no- tion and language, by bowels of mercy and pity, and the#*4-7>8. Birring and founding of them, and Pf. 103. Ike pity cjHljk !I' a Father, and If 49. cf a Mother, nothing tender atid fignificant enough to exprefs his companions. Hence our Redemptions, If 6$. $.< hence all our hopes ofHap- pinefs. The gracious Lord faw his poor Creatures undone by fin, and no power in Heaven nor in Earth able to refcue but his own alone ; therefore his pity was moved, and his hand anfwers hi< heart, his own arm brought Salvation, he km the Deliverer out of Sion, to turn away iniquity from Jacob. And in all exigences of his Children, he is overcome with their Complaints, cannot hold out againlt their moanings, he may as Jofeph, feem ftrange for a while, but cannot aft that ftrangenefs long, his heart moves and founds to their*, gives the Eccho to their Griefs and Groan.c, as they fay of two firings that are perfect Unifons, touch the one the other alfo founds, Jer. 31. 19. Oh the unfpeakable priviledge to have him for our Father, who is the Fa- ther of Mercies and Companions, and thofe not bar- ren fruitlefs pityings, for he is withal the God of all confolations, do not think that he can fhut out a bleed- ing Soul that comes to him, and refufe to take, and to bind up,and heal a broken heart that offers it felf to him, puts it felf into his hand, and intreats his help, doth he require pity of us, and doth he give it to usD and is it not infinitely more in himftli ? all that is in Angels (4« ) Angels and Men is but an infenfible drop to that Ocean. Let us then confider both that we are oblig'd to pity efpecially to our Chrifthn Brethren, and to ufe all means for their help within our reach, to have bow. els ftirr'd with the reports of fuch bloodfheds and cru- elties as come to our ears, and tobeftir our felves accor- ding to our Places and Power for thorn, but fare all are to move this one way, for their help, to run to the Throne of Grace : it your bowels found for your Brethren., let them found that way for them, to re- prefent their eftate to him that hath higheft, both pity and power $ for he expefts to be remembranced by us, he put that office upon his People to be his Recor. ders for Zion^ and they are Traytors to it, that neg- left the difcharge of that place. Courteous'] The former relates to the Afflictions of others, this to our whole carriage with them in any condition, and yet there is a particular regard of it in communicating good, fupplying their w7ants or com- forting them that are diftrefs'd, that it be not done, or rather, I may fay, undone in doing with fuch fuperci- lious roughnefs, ventiog either in looks or word?, or any way,that fowrs it, and deftroys the very being of a Benefit, and turns it rather into an injury § and ge- nerally the whole Convcrfation of Men is madeunplea- fant by cynical harfhnefs and difdain. This the Apoftle recommends, is contrary to that Evil, not only in the Superfice and outward Behaviour. No,Religion doth not prefcribe nor is iatisfied with fuch courtcfie as goes no deeper than words and geftures, which fometimes is molt contrary to that fmgl nefs Religion owns, thefe are the upper Garments of Ma- lice faluting him aloud in the Morning, whom they are r 47 ) are undermining all the day, and fometimes tho* more innocent,yet it may betroublefome,meerly by the vain affectation and excefs of it $ and even this becomes not a wife Man, much lefs a Chrifhan : an over-ftudy or a&ing of that, is a token of emptinefs, and is below a folid mind, though they know fuch things and could outdo the ftudiers of. it,yet they (as it indeeds deferves) do defpife it.Nor is it that graver and wifer way of exter- nal plaufible Deportment that anfwers fully this Word, 'tis the outer half indeed ; but the thing is {jpiAo^avvv ] a radical fweetnefs in the Temper of the Mind, that fpreads it felf into a Man's Words and A&ions, and this not meerly natural,a gentle kind difpofition which is indeed a natural advantage that fome have, but this is fp;- rituaUrom anewNa-ure defcended from Heaven.and fo in its Original and Nature far excels the other, fupplies it where it is not in Nature, and doth not only increafe it where it is, but elevates it above it felf, renews it, and fets a more excellent ftamp upon it. Pveligion is in this miftaken fometimes, in that men think it im- prints an unkindly roughnefs and aufterity upon the mind and carriage; indeed it bars and banifhes all vanity, and lightnefs, and all compliance and eafiepar.- taking with (in. Religion ftrains and quite breaks that point cr falfe and injurious convtefie, tofuffer thy Brother's Soul to run hazard of penfhing, and tofhare of his guiltine! by not admonifliirig him after that feafonable, and prudent, and gentle manner (for that indeed would be ft dj tha* becomes thee as a Chri- ftian, and that par,, (ar refpeftive manner that be- comes thy Station. Thef things rightly qualifying it,it doth no wrong to good manners and the com tefie here enjoynd, but is truly a pap of it, by due adflionifli- ments and reproofs to feekto reclaim a Sinner, 'twere the r 4« ) rjfe feres. worft unkindnefs not to do't, thou [halt not hate thy Brother, &c But that which is true lovingnefs of heart and car- nage, Religion doth not only no way prejudice, but you fee requires it in the Rule, and where it is wrought in the Heart, works and cauies it there; {etches out that crookednefs and harfhnels that is otherwifemvin- BmoWtmo- cible in fome humours, If a. 1 1. Makes the Wolf dwell res nee fi nit with the Lamh. This Chrillians fhouid ftudy, and belie the prejudices of the World, that they rake up againft the Power of Godlincfs, to be inwardly fo Minded and of fuch outward Behaviour, as becomes that Spirit of Grace that dwells in them, to endeavour to gain thofe that are without by their kind obliging Conversion. In fome copies,5tis \jrtbtmiv6(pepvtt^\humbletm& indeed as this is excellent in it ielt, and a chief chara&er of a Chri- ftian, it agrees well with all thefe mention'd, and carries along with it this inward and real, not afted courteoufnefs. Not to infift on it now,it gains at all hands with God and with Men, receives much Grace from God, and kills en- vy, and commands refpeft and good will from Men. Thofe fhowers of ^race that Aide off from the lofty Mountains reft on the Valleys and make them fruitful. He giveth grace, loves tobefiow itwherethere ismoft room to receive it5 and mod return of ingenuous and entire praifes upon the receipt : and fuch is the humble Heart, and truly as much humility gains much grace, fo it grows by it. i. 'Tis one of the Worlds reproaches againft thofe that go beyond their fize in Religion , that they are proud and felf conceited : Chrillians , beware there be nothing .in you juflifying this, fure they that have mod true grace are lead guilty of it, common knowledge and gifts may pull up, but grace does not. He (49) He whom the Lord loads mod with his richeft gifts, meeft«a (loops lowed as preffed down with the weight of them $ fifcrbirene. the Free Love of God humbles the Heart mod, to{cM^* which it is mod manifefted. miferiardi* And towards Men it graces all Grace and allgifts,and **}***• glorifies God, and teaches others fo to do. It is the prefirver of Graces ; fometimes feems to wrong them by tThvin^ hiding them .• but indeed it is their fafety. Hezekiahtlim by a vain Ihewing of his jewels and treafures forfeited %"$£?! them all. Verfe 9. 9 Not rendring evil for eVil ; or railing for railing : hut contrary wife hkjpng ; knowing that ye are there- unto called, that ye fhould inherit a bleffing. OPpofition helps Grace both to more ftrength and more luftre, when ChriftianGharity is not cn- counter'd with the Worlds malignance, it hath an eafi- er task : but aflaulted and overcoming, it fhines the brighter, and rifes higher, and thus it is when it renders not evil for evil. To repay good with evil is amongft Men the top of iniquity, yet this is our univerfal guiltinefi toward* God, he multiplying mercies and we vying with mul- tiply'd fins, as the Lord complains of Ifrael, as they were increajed, fo they finned. The loweft ftep of good mutual amongft Men, is not to be bent to provoke o- thers with injuries,and being unoffended to offend none, but this, not to repay offences nor render evil for evil H is (5°) is a Chriftians rule, and yet further to return good (or evil, and hkfdng tor cur'fing , is not only cbunfcll'd ( asfome vainly diftinguilh ) but commanded It is true tue moft have no ambition for this degree of goodnefs $ afpire no further but to do or fay no evil unprovoked, and think themfelves fufficientiy juft and equitable if they keep in that 5 but this is lame, is but half the rule. Thou thinkeft injury obli- ges thee, or if not fo, yet excufes thee to revenge, or at leall difobliges thee,unties thy engagement of wiihing and doing good -■> but thefe are all grofs prafrical errours. For if The fecond injury done by way of revenge differs from the firft that provoked it little or nothing, but only in point of time, and certainly no one Mans fin can procure priviledge to another to fin in that, or the like kind. If another hath broken the bonds of frs allegiance and Obedience to God, and of charity to thee.yetthou art not the lefs ty'd by the fame Bonds [till. zdly. By revenge of injuries thou ufurpeft upon God's prerogative who is the Avenger^ as the Apoftle teaches, Row. 12. this doth not forbid either the Ma- giftrates Sword for juft punifhment of Offenders, or the Souldiers Sword in a juft War 5 but fuch revenges, as without authority or a lawfull call, the pride and per- verfnefs of Men do multiply one againft another: In which is involv'd a presumptuous contempt of God, and his fupreme authority, or at leaft the unbelief and neglefl: of ir. ylly. It cannot be genuine upright goodnefs that hath its dependance upon the goodnefs of others that are about us 3 that as they fay of the vain glorious Man, his vertue lyeth in the beholders eye, if thy Meeknefsand Charity be fuch as lyeth in the good and mild carriage of others towards thte% in their Hand and r (so and Tongues, thou art not owner ofit intrinfecaily • fuch quiet and calm,, if none provoke thee, is but an accidental uncertain ceffation of thy turbulent Spirit unftirr'd, but move it and it a&s it (elf according to it felf, fends up that Mind that lay at the bottom ^ but true Grace doth then mod manifeft what it is, when thofe things that are moil contrary furround and affault it } it cannot correipond and hold game with injuries and raylings, hath no faculty fcr that, for an-, fwering evil with evil , a Tongue enur'd to graciouf- nels, and mild Speeches and Blefiings, and a heart fror'd fo within can vent no other, try it, and ftir it as you will. AChriftianactsand fpeaks not according to what others are towards him, but according to what he is through the grace aid Spirit of God in him, as they lay .qukquid recipitur, recipitur ad modntn recipient is the lame things aredifferently received and work differently as the Nature and way is of that which receives them. A fparkle blows up one of a fulphureous temper, and many Coals, greater injuries, and reproaches are quench'd and loofe their force being thrown at another of a Cool Spirit, Prov. 17.27. They that have ma' ice, and bitternefi, and curlings, within, thoughthefe fleep it may be, yet awake them with the like , and the Provifion comes forth out of (he abundance of the heart ; give them an ill word and they have another,or two for one in readinefs for you 3 where theSoul is furniflied with fpiritual blefllngs, there blcfErgs come forth even in anfwer to reproaches and indignities, the mouth of the Wife is a Tree of Life ^ fays Solomon, can bear no other fruit, but according to its kind, and the Nature ot the root , an honeft fpiritual heart, pluck at it who will , they can pull no other fruit but fuch fruit. Love and Meekneis lodge there, and H 2 therefore (53) therefore whofoever knocks, rhefe make the anfwer. Let the World account it a defpicable fimplicity, feek you ftill more of that Dove-like Spirit, the Spirit of meeknefs and blefllng, a poor glory to vie railings andconteft in that faculty or any kind of vindi&ive re- turns of evil; the mod abjeft creatures have of that great Spirit, asfoolifh poor Spirited perfons account it 5 but it is the glory of Man to pafs by a tranfgreffion, the noblefl: vi&ory, and, as we naention'd, the higheft example. God is our Pattern in Love and Compaflions, we are well warranted to do't in this. Men efteem much more of fome other vertuesthat make more (hew, and trample upon thefe, Love, and Compaffion, and Meekneis : but though thefe violets grow low, and are of a dark colour, yet they are of a very fweet and diffufive fmell, odoriferous Grace?, and the Lord pro* pounds himfelf our example in them> Matth* 5*. 'tis to be truly the Children of your Father , your Father which is in Heaven f to love them that hate you, and llefs them that curfeyou ; 'tjs a kind of perfeftion ver> 48. He makes his Sun to fhine on the Righteous and the Wicked, &c. Be you like it, howfoever Men behave them- felves, keep you your courfe, and let your benign influence , as you can , do good to all. And Jefus Ghrift fets in himfelf thefe things before us, Learn of me not to heal the fick, or raife the dead, but Learn, for I am meek and lowly in Heart. And if you be his Fol- lowers, this is your way, as the Apoftlc here addetb, hereunto are you called, and this is the end of it, agreea- ble to the way, that you may inherit a ileffing. ['^715 ctx 3 Knowing that'] Underitanding aright the Nature of your holy calling, and then confidering it wifely and conforming to it. They that have nothing beyond an external calling and T (53) and profeffion of Chriftianity, are wholly blind in this point, do not think what this imports, a Chriftian. Could they be drawn to this, it were much, it were indeed all, to know to what they are called, and to anfwer it, to walk like it : but as one calls a certain fort of Lawyers, indo&um dothrum genus, we may call the moft an undo rift tan kind ofChriftians. But even they that are real partakers of this fpiritual and effe&ual Call, yet are much to feek in this often viewing their rule, and laying it to their Life, their hearts, and words, and aftions, and fquaringby it, and often pofingthemfelves, fuits this my calling.? Is this like a Chriftian > Tis a main point in any civil Station [c*pumtt§* to have a fuitable convenient carriage to a Man's Station eftdecere and condition; that his aftions become him: but how ^Vuu many incongruities and folecifms do we commit, for- getting our (elves, who we are, and what we are called to, to what as ourduty, and to what, as our portion and inheritance ; and thefe indeed agree together, we are called to an unde§led, a holy Inheritance, and therefore likewife to be Holy in our way to it, for that contains all. We are called to a better eftate at home, and called to be fitted for it,while we are here,to an Inheritance of light and therefore to wallas Children of light and fo here to blef y/?/!efTing is really making bleiTed , an operative word, brings the thing with it. Inherit a Bleffwg] Not called to be exempted froai troubles and injuries here, and to be extoil'd and fa- vour'd by the World ; but on the contrary rather to fuffer th: utmoft of their malice, and be the mark of their arrows, of wrongs, and feoffs, and reproaches : but it matters not, this weighs down all, you are called to inherit a hlejjing, which all their curfings and hate cannot prejudge you of : for as this inheriting of bleffing binds on the duty of blefling others upon aChriftian, fo it encourages to go through the hardeft contrary meafure, they receive from the World : if the World . fliould blefs you, and applaud you never fo loud, yet^«m*- that bleffing cannot be calPd an inheritance, they fly umatieno away, and dy out in the air, have no fubftance at Zu^illo-' all, much lefs that endurance that may make them an wW inheritance; and more generally, is there any ^^ng^i^T here, fo to be called ; the fureft inheritances are not more than for term of Life to any one Man, their abid- si h£c furt ing is for others that fucceed, but he removes , and leQratoM- when a Man is to remove from all he hath pofiefs'd and ****™i*f- rejoycMin here, then fool indeed if nothing provided ,s\cera, for the longer, O ! how much longer abode he muft make elfewhere. Will he not then bewail his madnefs ? that he was hunting aShaddow all his Life time, and may be turned out of all his quiet poffeflions and eafie dwelling before that ; fand in thefe times we may the more readily think of this) but at the utmoft at night3 when hz fhould be for moftreft,when that fad night comes after this day of faireft profperity5theunbeleiving unrepenting finnen lies down in lbrrowin a wofulbed, then mud: he, whether he will or no, enter pofieflion to C5*) to this inheritance of everlafting burnings : he hath an in- heritance indeed, but he had better want it, and him- felf too be turn'd to nothing. Do you believe there are treafures that neither Thief breaks into, nor is there any inward moth to corrupt them 5 an inheritance that tho* the whole World be turned upfide down, is in no hazard of a touch of damage, a Kingdom that not only cannot fall, but cannot be fhaken ? Oh / be wife and confider your latter end, and whatfoever you do, look after this bleffed inheritance , feck to have the right to it in jefus Chrift, and the Evidences and Seals of it from his Spirit, and if it be (b with you, your Hearts will be upon it and your lives will be like it. Verfe 10. l o. For he that will love life , and fee good days, let him refrain his Tongue from Evil} and his Lips that theyfpeak nogude. TpHe rich bounty of God diffufes it felf throughout -"■■ the World upon all, yet there is a feleft num- ber, that hath peculiar bleflings of his right hand, that the reft of the World fhare not in, and even to common blelTings they are differenced by a peculiar title tothem, and fvveetnefs in them,their bleflings are fo indeed, and entirely fo,outfide,and infide,and more within than they appear without ; the Lord himfclf is their portion, and they arc his. This is their bleflcdnefs which in a low eftate they can challenge, and outvie all the painted profperity of the World. Some kind of bleflings do abundantly ( 57 ) abundantly run over upon others, but the Cupof ble f Tings, it belongs unto the Godly by a new right irom Heaven gracioufly conferr'd upon them, others fent away with gifts ( as they apply that ) but the inheritance is Ijaacs \ they are called to be the Sons of God, and are like him, as his Children, in goodnefjs and bleflirgs the Inheritance of blefling is theirs alone, called, fays the Apoftle, to inherit allejpttg; and all the promifes in the great Charter of both Tellamcnts run in that ap- propriating ftile, cntaird to them, as only Heirs. Thus. this fitly is translated from the one Teftament to the c- Pf> 34 ther by the Apoftle for his prefent purpefe, He that »4. will love^ &c. Confider, 1. The qualification requir'd. 2. The blefling annex'd and afcertain'd to it 5 the Scope be- ing to recommend a Rule fo exa&5 and for that pur- pole to propound a Good fo important and defirable, as a fufficient attractive to ftudy and conform to that Rule. The Ruleisallofit oneftreight line running through, the whole Traft of a Godly Man's Life, yet you fee clearly that it is (not cut afunder indeed J but onW mark'd into four, whereof the two latter parcels are fomewhat longer, more generally reaching a man's ways, the two former particularly regulating the Tongue. In the ten Words of the Law, that God delivered in fo fingular a manner both by Word and Writ from his. own mouth and hand, there be two, that if not wholly, yet mod efpecially, and mod exprefsly concern the Tongue, as a very confiderable, though a (mall part of man,and of thefe four words here two are beftow'd on'r. The Apoftle St. Jjtnes is large in this,teaching the great Concernment of this point, 7/j a little member (h j s he) 1 lut (58 J but loafleth great things, needs a ftrong Bridle 5 and than the bridling of it makes much for the ruling the whole Courfe of a Man's Life, as he there applies the refemblance 5 yea he gives the skill of this as the very Character of perfeftion. And if we consider ir, it mult be of very great confequence how we ufe that Tongue being the main outlet of the thoughts of the heart, and the mean of Society amongft men in all Affairs Civil and Spiritual ; by which men give birth to the con. ceprions of their own minds 3nd feekto beget the like in the minds ofothers.The bit that is here made for mens mouths, hath thefe two halfs that make it up. 1. To re- frain from open evil fpeaking. 2. From double and guileful fpeaking. From EvflJ] This is a large Field, the Evil of the Tongue, but I give it too narrow a name, we have good warrant to give it a much larger, a whole Uni- verfe, a World of Iniquity, a vaft bulk of Evils, and great variety of them, as of Countries on the Earth, or Creatures in the World, and multitudes of fuch are ve- nemous and full of deadly poyfon.and not few Monfiers, new produftions of wicked nefs, fern per aliquid novi^ as they fay of Africa. There be in the daily difcourfes of the greateft part many things that belong to this World of Evil, and yet pafs unfufpe&ed, that we do not think them to be within its compafs, not ufing due diligence and ex* aftnefsin our difcoveries of thefeveral parts of it, al- though 'tis all within our felves, yea writhin a fmall part ofourfelves, our Tongues, It were too quick a fancy to think to travel over this World of Iniquity, the whole circuit oi it , in an hour, yea or fo much as to aim exaftly at all the parts that can be taken of it in the fmalieft Map: but lome of r 59 ) of the chief we would particularly take notice of, in the feveral four pans of it, lor it will without con- firaint hold refemblancc in that divifion with the o- ther, yet habitable World. I. Prophane Speech, that which is grofsly and rna- nifeftly wickcd,and in that part he, i. Impious Speeches that dire&ly refleft upon the glory and name of God3 Blalphemies, and Oaths, and Curfings, of which fo great, fo lamentable abundance amongft up, the whole Land overfpread and defiled with it, the common noifc that meets a man in Streets, and Houfes, and ahnofc all places wherej he comes : and to thefe, joyn thofe that are not fcant amongft us neither, feoffs and mock- ing at Religion, the power and ftriftnefs of it, not on- ly by the grofferfort, but by pretenders to fome kind of goodneis, for they that have attained to a felf-plea- fmg pitch of Civility or formal Religion, haveufuaJIy that point of prefumption with it, that they make their own fize the model and rule to examine all by ; what is below it they condemn indeed, as prophane ; but what is beyond it they account needlefs and af- fected precifenefs s and therefore are as ready as others to let fly inve&ives or bitter taunts againft it, which are the keen and poyfoned (hafts of the Tongue, and a perfecution that fhall be called to a ftrick account. z. Impure or filthy fpeaking which either pollute? or offends thofe that hear them,and are the noifom breath of a rotten polluted heart. K. Confider next as another grand part of the Tongue, uncharitable Speeches tending to the defam- ing and difgrace of others, and thefe are likewifeof two forts, i. Open rayling and reproaches, z. Secret (lander and detraction. The former is unjuft and cruel, but it is fomewhat the Jefs dangerous becaufe I z open* ma mini flrat ( &° ) open, 'tis a fight in plain field; but truly no pie ce a Chriftian's warfare to encounter it in the fame kind, the Sons of Peace are not for thofe Tongue-Combats, they areohen no doubt fet uponfo, but they have ano- ther abler way of overcoming \x7 than by the ufc of the fame Weapon, for they break and blunt the point of ill reproaches by mecknefs, and triumph over cur- lings with more abundant bleiling, as is in the former words, which are feconded with thefe out of the Pfa/m.3 4. 13,14. But they that enter the lifts in this kind, and ate provided one for another with enraged mind?, are ufually not unprovided of weapons, lay Furor ar- hold on any thing comes next, as your Drunkards in their quarrels in their Cups and Pots, if they have any other great Reproach, they lay about them with that, as their Sword 5 but if they want that, true or untrue, pertinent or impertinent, all is one, they caft out any revilings that come next to hand : but there is not on- ly wickednefs, but fomething of bafenefs in thefe kind of conflifts that makes them more abound amongft iac bafer forr, and not fo frequent with fuch as are but of a more civil breeding and quality than the vulgar. But the other of Detraction ismoreuniverfal amongft all forts, asbeing a far eafier w7ay of mifchief in this kind, and of better conveyance, fiaylings cry out the matter openly, but Detraction works all by Sur» prizes, and Stratagem, and mines under Ground, and therefore is much more pernicious. The former are, as the Arrows that fly by day, but this, as the Pefti- lence that walketh in darknefs, asthefe two are men- tion d together in the Tfalm, it fpreads and ihfedb fe- cr.tiy and infenfibly, is not felt but in the effefts of it; and it works either by calumnies altogether forged and C 61 ) and untrue, of which malice is inventive, or by the advantage of real faults (of which it is very difcerning) and are ftretch cl and aggravated to the utmoft, and 'tis not expreffible, how deep a wound a Tongue fharpen'd to this w ork will give with a very little word and little noife, as a Ralor, as it is called in the Pfalm, that with a fmall touch cuts very deep; taking things by the woriip. whereas Charity will try about all ways for a good acceptation and fenfe of things>and takes all in be befl. This Pelt is ftill killing fome almoftin all Companies, many wounded as it's faidof the ft range Woman, Pn^.7. and they convey it under fair prefacing of commendation, fo giving them poyfonirt wine, both that it may pafs the better, and penetrate the more. This is a great fin5 that the Lord ranks with the firft, when he fets them in order againft a Man, Pfal. 50. III. Vain fruitless Speeches are an Evil of the Tongue, not only thofe they call harmlefs lies, which fome poor people take a pleafure in, and trade much in, light buffoonriesand foolifli jeftings,, but the greateft part of thofe Difcourfes which Men account the blamelefs En- tertainments one of another, come under compafs of this Evil, frothy, unfavory fluff, tending to no pur- pofe , nor good at all. EffecHefs Words as our [JLpyv] Saviour (peaks, of which we muft render account : for that very reafon they are in this World of evil in the Tongue, if no other way ill, yet ill as the Arabian De- ferts and barren Sands, fruitlefs* IV. Doublenefs and Guile, fo great apart, that\is here particularly nam'd apart, though the Evil of it is lefs known and difcern'd, and fo there is in it, as I may lay, much terra incognita, yet it is of a very ■\\s, we may confidently fay, as large as all the ( 60 the other three together. What of rti&ni fpeech is not mahifeWy evil in any of the other kinds, is the mod of it nought this way } fpeech good to appearance plaufible and fair , but not upright, not Silver, but Sil- ver drofs,as Solomon calls it, lurking L/ps&c. Prov.262^ . Each almoftfome way or other ipeaking falfhood and deceit to his Neighbour, and daring to aft this faculty with God in his Services, and our protcftations of Obe- dience, religious Speeches abus'd by (omc in Hypocri- fie, as holy Veftments for a mask or difguife, doing nothing but compaffing him about with lies, as he complains of Ephraim, Hof.11. 12. deceiving indeed our (elves, while we think to deceive him, who can- not be deceived, and will not be mocked, Pfal. 17, 1. He faw through the difguiles and hypocrifie of his own People, when they came to enquire at him, and yet Hill entertain'd their Heart Idols, as he tells the Pro- phet Ezek* 14. The fins of each of us, would we enter into a drift account of our felves, would be found to arife to a great Sum in this kind, and they that do put them- lelvesupon the work of Self trial, find (no doubt) a- bundant matter of dee pell humbling, though they had no more, even in the fin of their lips, and are by it often aftonilh'd at the Lord's patience, confidering his Holinefs, as EJay cried out , having fven the Lord in a glorious Vifion, this in particular falls upon his thoughts concerning himfelf and the people, polluted lips, me is me, &c. And indeed 'tis a thing the Godly mind cannot be fatisfied with, to make mention ol the Lord till they be touch'd with a Coal from the Hea- venly Fire of the Altar^ and they efpecially that are caird to be the Lord's Meftengers will fay,asSr. Bernard, had the Prophet need of a Coal then to unpoilute his lips, Iip5,then do Minifters require totum glolum i^ntum. Go through the Land and fee if the fins of this kind will take up much of the Bill againft us, which the Lord feems now to have taken into his hands, ana to be read- ing, and about to take order with it, becaufe we will not: would we Fall to read it, he would let it fall. Is it not becaufe of Oaths that the Land mourns, or I am fure hath now high caufe to mourn > mockings at the power of Godlinels, fly thick in mod Congre- gations and Societies. And what is there to be found almoftbut mutual detra&ions and fupplantings of the good name of another, and Tongues taught to lies* and that frame, or fow, and weave together deceits, as fa. 9 4* 'tis in the 5-0 ?jalm. And even the Godly as to other fins.fo may be under the degrees of this, and too many are very much, by reafon of their unwatchfulnefs and not flaying themfelves in this point, though not to prophane, yet to vain, and it may be to detractive Speeches, fometimes poflibly not with malicious in- tention : but out of an inadvertence of this evil, rea- dier to flick on the failings of men, and it may be of other Chriftians, than to con(lder,and commend, and follow what is laudable in them 5 and it may be in their befl Difcourfes, not endeavouring to have hearts purg'd from all guile and felfends as becomes. Oh! 'tis a thing needs much diligent fludy, and is worth it all to be throughly fincere and unfeigned in all, and particularly in thofe things. Our Saviour's innocence is expreft fo, In his mouth was found no guile. But to add fomething for remedy of thofe evils iia fome part difcovered, for to vanquifli the World of Evils is a great Conquefl. 1. It mail begin at the heart, otherwife it will be but a Mountebank cure, a falfe imngin'd conqueft, the weights C 64 J weights and wheels are there, and the Clock flrikes according to their motion ; even he that (peaks contrary to what is within him, guilfully contrary to his inward conviftion and knowledge, yet fpeaks con- formably to what is within him, in the temper and frame of his heart, which is double, a heart and a heart, as the Tfalmifl hath it. A guileful Heart makes guile- ful Tongae and Lips, it is tf e Work-houfe, where is the Forge of Deceits and Slanders, and other Evil- fpeakings : and the Tongue only the outer (hop where they vent, and the Lips the Door of it ; fo then fuch Ware as is made within, fuch and no other can be fet out, from evil thoughts, evil fpeakings, from a pro- phane heart, prophane words, and from a malicious heart hitter or calumnious words, and ire m a deceitful heart, guileful words well varmfh'd, but lin'd with rottennels. And fo generally from the abundance of the heart the mouth fpeaketh, fas our Saviour teaches. ) That which the heart is fuil of, runs over by the Tongue, if the heart be full of God, the Tongue will delight to (peak of him ; much of heavenly things within will fweetly breath forth fomething of their fmell by the mouth; and if nothing but earth there, all that man's difcourfe will have an earthly fmell, and if nothing but wind, vanity, and folly, the Speech will be airy, and vain, and purpofelefs, Pf 37 30, 3f. Pf. 40. 8, 9. in the midft of my bowels, and as from the center thou fends forth the lines and rays of futa- ble words, and will not, cannot refrain, as there it is; fo no more can the evil heart refrain the Tongue from evi', a? here is directed. The Tongue of the Righteous , fays Solomon, is as fined filver, but the heart of the wicked is little worth, makes the Antithefn id the root, his heart little worth, and therefore his tongue, no filver in (<5) in it: he may be worth thoufands (as we fpeak) that is indeed in his Chefts or Lands,and yet himfelf, his heart, and all the thoughts of if, not worth a penny. If thou art inur'd to oaths or curfing, in any kind or fafhion of it, taking the great name of God any ways in vain, do not favour thy felfin itasafmall offence; to excufe it by cuftonvs to wafTi thy (elf with Ink, and to accufe thy felf deeper that thou art long pra£bic*d in that fin, but if thou would'ft indeed be delivered from it, think not that a flight diflike of it (when reprov'd) will do, butfeek for a due knowledge of the Majefty of God, and thence a deep reverence of him in thy heart, and that will certainly help that habituated Evil of thy Tongue, will quite alter that bias that the cuftom thou fpeakeft of hath given it, will cart it in a new Mould, and teach it a new Language, will turn thy regardlefs abufe of that name, in vain Oarhs and Afleverations, into a holy frequent ufe of it in Pr tyersand Praifes : thou wilt not then dare to indig- nifie that bleflfed name, that Saints and Angels biefs and adore, but will fet in with them to blefs it. None that knows the weight of it5 will dally with it, and lightly lift it up ( as that word of taking in vain in the command fignifies ) they that do continue to lift it up in vain, as it were, tofport themfelves with it, will find the weight of it falling back upon them and cruftiing them to pieces. In like manner a purified heart will unteach the Tongue of all filthy impure fpeeches, and will give it a holy drain, and the Spirit of Charity, and Humility will banith that mifchievous humour, that fits fo deep in the moft, of reproaching and difgracing others in any kind, either openly or fecretly , for 'tis wicked fell-love, and pride of heart, whence thole do fpring K fearching aea ( 66 ) fearching and difclofing the failings of others, which love will rather caft a Mantle on to hide them. 'Tis an argument of a candid ingenuous mind, to delight in the good name and commendation of others, to pafs by their defects, and take notice of their ver- mes, and tofpeakand hear of thefe willingly, and not endure either to fpeak or hear of the other; for in this in- deed a Man may be little lefs guilty, than the evil Spea- ker in taking pleafure in it, tho' you fpeak it not. And this is a piece of Men's natural pervtrfnefs to drink in obtrettatio^ tales and calumnies, and he that doth this will readily mhambZ &om l^Q delight he hath in hearing Aide infenfibly into ipimtur* the humour of evil fpeaking ; and it is ftrange how the moftdifpence with themfelves in this point, and that in no Societies almoftfhall we find a hatred of this ill, but rather fome touches of pleafingnefs in it, and until aChriftianfethimfelf to an inward watchfulnels over his heart, not fuffering in it any thought either of un* charity, or vain felf efteem upon the fight of others frailties, they will ftillbe fubjefr to fomewhat of this in the Tongue, or Ear at leaft. So for the evil of guile in the Tongue, a fincere heart, truth in the inward parts, that powerfully redreiTes, therefore PfaL 15, 'tis exprefs'd, that fpeaketh the truth from his heart. Thence it flows, feck much after this, to fpeaknothing with God, nor Men,but what is the fenfe of a fingle unfeigned heart. Ofweet truth / excellent, but rare fincerity / He that loves that truth within alone can work it 5 feek it ol him. zdly, Be choice in your fociety, fit not with vain perfons , whofe Tongues have nothing elfe to utter but impurity, or malice, or folly. Men readily learn the dialect, and tone of the people amongfl whom they live. If you fit down in the chair of fcorners, tak^afeat with them, you Ilia 11 readily take a fliare of Of Vt'V 7o7t av (<*7) of their diet with them, and fitting amongft them take your turn by time offpeaking with them in their own language: but frequent grave and Gcdiy Persons in whofe hearts and lips, piety, and love , and Wifdcm are fetand 'tis the way to learn ir. ylly% Ufe a little of the Bridle in the quantity ofx?pfc*J fpeech, incline a little rather tofparing thankviflling, ££™9$ for in many words there wants notiin: That flux of 7* **/?/*, the Tongue, that prating and babling difeafe, is very ^fiW* common, and hence fo many impertinences, yea fo many of thefe worfe ills in their difcourfes, whifpering "Ovfh ff* about, and enquiring, and cenfuring this and that; A n childiih delight, and yet mod Men carry it with them, £p»Voi all along to fpeak of Perfons and things not concerning *\ ***»' us 5 and this draws Men to fpeak many things that l*t£ Kai agree not with the rules of wifdom, and charity, and &**• r- fincerity , he that refraineth his Lips is wife , faith Solomon. A Veffel without a cover cannot eicape un- cleannefs, and much might be avoided by a little re- fraining of this, much inie&ion and fin by the many bablings that are ufual ; and were it no worfe, is it not a iufficient evil, that they wafteaway that time, precious time, that cannot be recover'd, that the moft juft or mod thankful Man in the World cannot reftore. He that fpares fpeech, favours his Tongue indeed, as the Latin Phrafe is \_favere Linguce~\ not he that loofes the reins and lets it run, he may ponder and pre-exa* mine what he utters , whether it be profitable and feafonable or no 5 and fo the Tongue of the Juft is as fined filver s 'tis refined in the wife forethought and pondering of the heart, fo is his advice, Bis ad limam priufquam femel ad linguam. Even to utter Knowledge and wife things profufely holds not offj"**™ wifdom, and a little ufuallv makes molt noife, as the bit cUmat. K z He- C 68 ) Hebrew proverb is, a penny in an earthen pot keeps a great found and tinkling. Certainly 'tis the way to have much inward peace, to be wary in this point. Men think to hive folaceby much free unbounded difecurfe with others, and when they have done, they find it otherways and fometimes contrary. He is wife that hath learnt to fpeak little with others, and much with himfelf, and with God. How much might be gained for our Souls, if we would make a right ufe of this filence, fo David dumb to Men, found his Tongue to Godj F/^/. 38,13,15-. a fpiritual minded Man is quickly weary of other difcourfe, but of that which he loves and wherewith his affe&ion is pofTefs'd and taken up, grave aftim ant quicquid illud non fonat quod intusamant^ and by experience a Chriftian will find it, that when the Lord is pleas'd to fhew him mod favour at Prayer or crher fpirjtual exercife, how unfavoury it makes other difcourfes after it ; as they that have tafted fomething Angularly fweet, think other things lefs fweet, altogether taftelefs and unpleafant. 4. In the ufe of the Tongue when thou doefl fpeak, divert it from evil and guile by a habitude of, and de- light in profitable and gracious difcourfe 5 thus St. Paul makes the Oppofition, Eph. 4. no rotten communi- cation,, and yet not total filence neither, but fuch as may edifie and minijier grace to the hearers* Now in this we fhould confider, to the end fuch di- fcourfes may be more fruitful, both what is the true end of them, and the right means fuiting it, they are not only nor principally for the learning of fome new things, or the canvafing of debated queftions?but their ehiei good, the warming of the heart, ftirring up in it love to God, and remembrance of our prefent and after Eflate, our mortality and immortality, and ex- tolling C<*9) tolling the ways of Hohnefs, and the Promifes and Comforts of the Gofpel, and the Excellency of Jefus Chrift, and in thefe fometimes one particular, fome- times another , as our particular condition requires : or any occafion makes them pertinent, ib that in thofe difcourfes feek nor fo much either to vent thy Know- ledge, or to increafc it $ as to know more fpiritually, and effectually what thou do'it know. And in this way thofe mean defpifed Truths, that each one thinks they are fufficiently feen in, will have a new fweetnefs and ufe in them which thou didftnotfo well perceive before, for thefe flowers cannot be fuck'd dry, and in this humble fincere way thou fhalt grow in Grace and in Knowledge too. There is no fweeter entertainment than for Travel* lers to be remembring of their Country, their blefied Home, and the Happinefs abiding them there, and re- frefhing and encouraging cne another in the hopes of it, (lengthening their hearts againft all the hard en- counters and difficulties in the way often, often over- looking this moment, and helping each other to higher apprehenfions of that vifion of God, which we expefr. And are not fuch Difcourfes much more worthy the choofing, than the bafe trafh we ufually fill one ano- ther ears withal. Were our Tongues given us to ex- change folly and fin ? or were they not fram'd for the glorifying of God, and therefore are called, our Glory : fometake it for the Soul; but they mud be one in this, and then indeed are both our Tongues and Souls truely our Glory, when they are bufied in exalting his, and are tun'd together to that, that my Glory may fm% praife to thee and not he 'fiknt, Pf. 30. 11. Inftead' of calumnies,andlies,and vanities that are the carrion, that Fliesibzfe minds, feed en, to delight in Divine Things, and (7°) rind the extolling of God. is for a Man to eat Angels Food. An Excellent task tor the Tongue tlm David dlGofeth, VJal. 35. 28. And my tongue jhdl fpeak^cf thy right eouffiefS) and of thy pra;fe all the day long. Were the day ten in one, no vacant room for any unholy, crof- fenfive, or (eigned fpeech. And they lofe not, who love to fpeak praife to him, for he loves to fpeak peace to them, and inftead of the World's Vain -Tongue- Liberty, to have fuch intercourfe and difcourfe is no fad melancholy life, as the World miflakes it. Verfe 1 1 . Let him e fchew eVdy and do good ; let him feek peace, and enfue it. T 'HIS is a full and compleat Rule ; but this is our miferable folly, to miftake fo far, as to embrace evil in the notion of good 5 and not only contrary to the nature of the thing, but con- trary to our own experience, flill to be purfuiog in that which is dill flying further off' from us, catching at a vanifhing ffaadow of delight, and nothing to fallen upon but real guiltineft and mifery. Childifh minds, we have beenfo often gull'd, and yet never grow wifer, £1 ill bewitched and deluded with dreams, a deceived heart (a mocked or deluded heart ) hath furred him a(ide, &c. when we think we are fureft, /y- 44- 20* have that hand that holds fa (left, our right hand upon fome good, and now fure we're fped, even then it proves a lie in our right hand; (lips through as a hand- Jul of air, and proves nothing, prom ifes fair but doth but mock \is9 fas the fame word is us'd by Jacob, Gen. Gen. 3r. 7. exprefling the unfaithfulnefs of his Unkle that changed his ways fo often) but dill we foolifhly and madly truft it, when it makes fo grofs a lie that we might eafily, if we took it to the light, fee through it,beinga lie fo olten difcovered,and of known fahhood; yet fome new dream or guife makes it pafs with us again, and we go round in that Mill, having our eyes out, as Sawpfon, and (till where we were, perpetual fruidels toil. Strange that fo bafe deceitful lulls of fin, fliould flill keep their credit with us 5 but the Beaft hath a falfe Prophet at his fide to commend him and fet him offwith new Inventions,andcaufes us to err by his lies , as it is faid of the falfe Prophets, Jer. 21. But evil 'tis ftill, not only void of all good, but the very deformity and debafement of the Soul defacing in it the Divine Image of its Maker, and impreflingon it the vile Image of Satan 5 and then further, is attended with (hame and forrow^ even at the very beft, 'tis a fowing of the wind, no folidgoodin it, and withal a reaping of the Whirlwind , vexations and horrors : they that know it in the fenfeof this after-view at- tended with the wrath of an offended God, ask them what they think of it, if they would not in thcfe thoughts rather chufe any trouble or pain tho great, than willingly to adventure on the ways of fin. Obedience is thatgood, that beauty and comelinefs of the Soul, that conformity with the holy will of God, that hath peace and fweetnefs in it, the hardeftofit truly delighful even in prelenr, and hereaitcr fully. Would we learn to confider it thus, to know fin to be the greateft Evii,and the holy will of God the higheft good3 it would be eafieto perfwade and prevail mu;h in this, to cfchew the one., and do the other. Thefe do not only reach the actions, but require an iatrinfecal (7=) intrmfecal avcifion of the heart from fin, and propefionn to holinefs and love of it. Ffchew"] The very motion and bias of the Soul turn'd from fin, and carried towards God ; and this is principally to be considered by us, and enquir'd after within us, an abhorrence ot fin, as the Scripture fpeaks, not fimple forbearing, but hating and loath- ing it, and this Springing from the love of God. Ye that love the Lord, hate Evil-> you will do fo, cannot choofe but do fo, and fo know that Love to him to be upright and true. And where this is, the avoidance of fin, and walk- irg in holineft, doing good, will be, i. More conftant, not wavering with the variation of outwards, of occa. fieri, orfociety, or fecreey , bur going on in its natural courfe, as the Sun is as far from :he earth, and goes as faft under a cloud as when 'tis in our fight, and goes cheerfully, becaufe from a natural principle, rejoyceth as a Hrong Man to run, Pfal. tc thus the obedience of a renewed Mind, And, 2. More Uaiverfal, viz. of all fin ; as natural antipathies are againft the whole kind of any thing. 3. Morcexaft, keeping a far off from the very appearances of fin, and from all the induce- ments, and fteps towards it, and this is the true way of efchewingit. Not a little time of conftrain'd forbearance during 2 night, or the day of participating of the Communion, or a little time before them, and tome few dsysafter them, for thus with themoT:fin is not difpoflefs'd and caft out, but retires inward and lurks in the heart 5 being befet with thofe Ordinances knows they lafibuta while, and therefore it gets into its ftrcngth, and keeps clofe there, till thofe be out of fight and difappear again, and be a good way off3 that it thinks it felf out (73 ) out of their danger, a good many diy;> paft, and then it comes forth, and returns to ail ic felf, with liberty and with more vigour, as it were to regain the time it hath been forced to lofe and lie idle in. They again mifs in the right of this e/c/jewi»g9tlut think themfelvespoffibly fome Body in it, in chat they do avoid the grofs fins wherein the vulgar fort of firmers wallow, or do efchew fuch evils as they have little or no inclination of nature to $ but where the heart ftands againft fin, as a breach of God's Law, and an offence againft His Majefty, as Jofipb, fall I do this evil and Jin againft Gcd> there it will carry againft all kind of fin, the mod refined, and the moft beloved fin, wherein the Truth of this averfion is moft try'd and approv'd; as they that have aftrong natural diflikeof fome kind of meat, drefs it as you will, and mingle it vvi;h what they iovebeft, yet will not willingly eat of it, and if they be furpriz'd and deceiv'd fome way to (wallow fome of it, yet they will find it after, and be refllefs till they have vomited it up again. Thus is it with the heart, that hath that inward contrariety to fin wrought in it by a new Nature, no reconcilement with it, nor with any kind of it, as thofc, deadly Feuds that were againft whole Families, and Names without exception. No fellowship with the unfruitful works of darknefs, as the Apoftle lpeaks, for what agree- ment betwixt light and darknefs : And this hatred of fin, works moft againft fin in a Man'sfelf,as in things we ab- hor, our reludtance rifes moft where they are neareft us: a Godly Man hates fin in others,as hateful, wherefo- ever 'tis found, but becaufe 'tis neareft him in himfeif, he hates it moft there. They, who by their nature and breading are fomewhat delicate, like not to fee any thing uncleanly any where , but leaft in their own L Houfc, ( 74 J Houfe, and upon their own Cloaths or skin. This makes the Goldly Man indeed fly not only the Scciety of Vtpdvmtt Evil Men, but from himfelf, gees out of his old felf; ctetrrmu. anj {^ rkjs be done, a f/an does not indeed fly fin 3 but carries it ftill with him as an evi! Companion or an evi! Guide rather, that mifleads him ftill from the Paths of Life. And there is much, firft in the true difcovery, and then the through difunion of the . /_ heart from that fin, which is moft of all a Man's feif 5 r«rflK t'lat ^rom which he can hardlieft efcape, that befets Htb. 12. 1. him moft, andlieth in his way en all hands, hath him at every turn, to difengage and get free from that, toefchew that evil. And the task in thi3 is the harder, if this evil be as oftentimes it may be, not fome grofs one, but more fubtile, that is lefs feen, and therefore not fo eafily avoided 3 but for this an impartial fearch muft be ufed, if it be amongft thofe things that feem moft neceflary, and that cannot be wanting, an Idol hid amongft the ftufF, yet thence muft it be drawn forth andcaft out. The right efchewing of evil is a wary avoidance of all occafions and beginnings of it, fly from fin (lays theWifeman) as from a Serpent > not to be tampering with it, and coming near it, and thinking to charm it, for who will not laugh at the Charmer that is bit with a Serpenr.as hefays>he that thinks he hath power and skill to handle it without danger y let him obferve Solomons advice concerning the ftrange Woman, he fays, not on- ly go not into her Houfe, but remove thy way far from ber> and come not near the Door of her Houfe : So teat Jy for the avoiding that other fin near to it, look not on iheWine when 'tis red in the Ci.p. They that are bold and adventurous are often wounded : thus he that re- .Tioveth Stones (hall be hurt thereby. If we know our own r 75 j own weaknefs,and the ftrcngth of fm,we will fear to ex- pofe our felves to hazards, and even abridge cur felves of fome things lawful when they prove dangerous, for he that will do always all he lawfully may, ihall often do fomething that lawfully he may not. Thus for the other, [doing of good.] The main is to be inwardly principled for it, a heart ftampt with the love of God and his Commandments, for confeience of his Will, and Love to him, and defire of his Glory to do all ; a good aftion, even the belt kind of aftions, in an evil hand and from an evil unfan&ified heart pafies amongft evils. Delight in the Lord and his ways. David's, Oh ! how I love thy Law, can tell that he e- fteems it above the richeft and pleafanteft things on Earth : but how much heefteems and loves it, he can- not exprefs. And upon this will follow,as in the former, a conftant traft and courfe of obedience, even contrary to the ftream of wickednefs about a man, and the bent of his own corrupt heart within him moving againft all, a ferious defire and endeavour after all good within our calling and reach $ but efpecially that particular good of our calling, that which is in our hand, and is peculi- arly requir'd of us. For in this fome deceive them- felves, look upon fuch a condition as they imagin were for them, or fuch as is in their eye when they look upon others, and think if they were fuch, and had fuch place, and fuch power and opportunities, they would do great matters, and in the meantime negleft that good to which they are called, and have in fome meafure power and place to do 5 this is the roving fickly humour of our minds, and fpeaks their weak- nefs, as fick perfons, that would ftill change their Bed, or Pofture,or place of Abode, thinking to be better : but L 2 a ( 7* ) a (laid mind applies it felf to its own flarion, and feeks to glorifie him thatfet it there, reverencing his Wit doni in difpofing of it id : and there is certainty of a . a biefTed approbation of tins be it never fo low, 'tis not the high condition, but much fidelity, cures ir, thou ha/l beev faithful in little. We nauft care not only to anfwer occafions when they call, but to catch at them, and feck them out, yea to frame occafions of doing good, whether in the Lord's immediate Service delighting in that, private and publick, or to Men,in af- fifting one with our means, another with cur admo- nitions, another with counfel or comfort as we can $ labouring not only to have fbmething of that good that is moft contrary to our Nature, bat even to be emi- nent in that, fetting Chriftian refoluticn, and both the example and ftrength of our Lord agamft all oppositi- ons and difficulties, and difcouragements. Looking unto $kb. 12. 2. Jefus the Author and Finifber of our Faith >, &c. We fee our rule, and \is the rule of peace and hap- pinefs; what hinders, but we apply our hearts to it, this is our work , and fetting afide the advantage that follows, confider the thing in it felf 1, The oppofition of Sin and Obecience under the Name of evil, and good. 2. The Compofition of our rule in thele Efchew and do. Confider it thus evil and good and it will perfwade us to efchew and do. And if perfwaded to it, then. 1. Defire light from above, to difcover to you what is evil, and offenfive to God in any kind, and what pleafeth him, what is his will : for that is the rule and reafon of good in our actions, that )e may prove what is the good, and holy, and acceptable w:lof G^d. And to difcover in your fclves what is moft enemy, and repugnant to that will, 2. A renew *d mind to hate that evil, the clofeft and moft connatural ( 77 ) connatural to you, and to love chat good, even that is mofl contrary. 3. Strength and skill, that by ano- ther Spirit than your own you may avoid evil and dp good, and refill: the incurfionsand follicirings of evil, the (fights-arid violences of Satan, who is both a Ser- pent and a Lyon ; and Power againft your own inward corruption and the fallacies of your own heart. And thus you (hall be able for every good work, and be kept in fuch a meafure as funs your prefent eftate, llamekfs i: &c. And his Face againFt them that do Evil. In the words there's a double oppofition 5 of perfons, and of their portion. 1 . Perfon?. The Righteous and Evil Doers. 1. Thefe two words are ufual in the Scriptures, and particularly in the Book of Pfalms, to exprefs the Godly, and Wicked, and fo ibis rightccufr.efs is not abfolute (S3) abfolute perfection or fmlefsnefs 3 nor the eppofed cvi!i doing every aft of fin or breach of God's Law 5 but the righteous be they, that are ftudents of obedience and holyncls, that delire to walk as in the fight of God, and to walk with God;, as E*oci>dad$ that are glad when they can any way fervc him* and grieVd when they offend him ; that feel and bewail their unrighteoufnefs, and are earnelily breathing and ad- vancing forward, have a fincere and unfeigned Love to all the Commandments of God, and a diligent en- deavour to obferve them , that vehemently hate u hat moft pleafes their corrupt Nature, and love the com- mand that erodes it moft 3 this is an imperfect kind of perfection, Phil. $. 12, 15. On the otherfide, EviKdcers, are they that commit fin with greedinefs, that walk in it , make it their way, that live in fin as their Element, take pleafure in unrighteoufnefs, as the Apoftle (peaks, their great iaculty and their great delight lyes in fin, they are skilltul and cheerful Evil doers, not any one Man in all kind of fins, that's impoffibie, there is a concatenation of fin, and one difpoks and induces to another, but yet one ungodly Man is readily more vers'd in, and delighted with iome one kind of fin, another with fome other, forbears none becaufe eviln and hateful to God, but as he cannc -ravel over the whole globe of wickednefs, go the & I circuit , he walks up and down, in his accufiomeo -ay of fin. No one Me- chanick is good at ah Trader . or any Man expert in all Arts : but he is an evil doer that follows the par- ticular Trade of the fin he bath chofen, isaftive, a any fin in our aft feftion, if I regard iniquity in my he^rt (fays the Pfalmift) the Lord wi'l not hear my voice; if I fee in* iquity3 the word is, if mine eye look ptealafttly up- on it, his will not lock fo upon me, nor ihall I find his earfo ready and open: Says not, if I do fin, but if J regard it in my heart. The heart entertaining and embracing (87) embracing a fin, be it a lefier fin, is more than the fimple falling into fin, and as the ungodly do for this reafon lofe all their prayers, a godly man may fufFer this way, in fome degree, upon fome degree of guild- nefs5thi, way the heart feduc'd,it may be, and entangled for a time by fome finful luft, they are fure to find a ftop in their prayers, that they neither go nor come fo quickly, and fo comfortably as before. Any finful humor , as rheums do our voice, binds up the voice of prayer, makes it notfo clear and fhrill as it was wont $ and the accufing guilt of it afcending (huts up the Lord's ear,that he doth not fo readily bear and anfwer as before : and thus that fweet correfpondenceis prejudged, which all the delights of the World cannot compensate. ft then you would have eafie and fweet acceffcs fcek i. an holy Heart, entertain a conflant care and ftudy of Holinefs* admit no parlee with fin, do not fo much as hearken to it, if you would be readily heard. x, Seek a broken heart, the Lord is ever at hand to that, 'tis in the fame Pfalmi he is nigh to them that are of a contrite fpirh ?, &c. 'tis an excellent way to pre- vail. The breaking of the heart multiplies petitioners, every piece of it hath a Voice, and a very ftrong and very moving Voice, that enters his Ear, and ftirs the Ik)welsand Compafitons of the Lord towards it. 3. A humble heart that may prefect its fuites al- ways, the Court is conftantly there, even within it, the Great King loves to make his Abode and Refidencein n>tf- 57* *5- This is the thing that the Lord fo de- lights in and requires, he will rot fail to accept of ir, as his choice, Mic 6. Wherewith /hall I come, &c. He lutb flowed thee 0 man what is go^d '^ and what doth the Lord require of thee hut to dojuflly, and 'love mercj. There1 5 tiiis nghteouf-efsj and that as a great part making it up (88) up to walk humlly with thy God ; in the Original, humhle torcalk with thy God, he cannot agree with a proud heart, he hates and refills it, and two cannot walk together unlefs they be agreed, as the Wife man fpeaks. The humble heart only company for God, hath liberty to walk and converfe with him, he gives Grace to the humble, he bows his ear, if thou lift not up thy neck: proud Beggers he turns away with difdain , and the humbleft. Suiters always fpecd beft with him. Righte- ous, not fuch in their own eyes, but in his, through his gracious dignation and acceptance ; and is there Dot reafon to come humbly before him, bafe Worms to to the mod holy and mod high God ? The Eyes of the LordT] We tee i. That' both are in his fight the righteous and the wicked, all of them, and ail their ways, his eye is on the one, and his face on the other, as the word is, but fo on thefe as againfl them, 'tis therefore rendered his Eye of Knowledge and of Observance, marking them and their Actions equal- ly upon both, No darknefs nor jfhadovv of death where the workers of iniquity may hide themfdves, foolifhly and wretchedly done to do that, or think that, that we would hide from the Lord, and then to think thatwre can hide it; the Prophet fpeaks wo to fuch. Wo to '*' ihem that dig deep to hide their couvfel from the Lord, and their works are in the dark^ and they fay, who feet h us } and who kneweth us} And this is the grand prin- ciple cf all wrickedne(i, not (it may be) exprefly dated, but fecretly lying in the Soul, an habitual for- getting of God and his eye, not contidering that he beholds us, ye that forgeirGod, fays the Pfalm^ thence all impiety 5 and on the other lide the remembrance of his eye, a radical point of Piety and Holinefs, in which the 139 Pfa'.m is large and excellent- But ( 8? ) But as the Lord doth thus equally fee both, (o, as his Eye and Countenance imports his mind concerning them, and towards them, the manner of beholding them is different, yea contrary. And from the other beholding in common, knowing their ways, arifes this different beholding, which ( as ufaally words Q{verb*ftt$& Senfe fignifie alfo the affeftion ) is the! approv c°T%*j ing and diflike the loving and hating them, and their *J ways : fo he peculiarly knows the righteous and their ways, Pf. i. And knows not, never knew the work- ers of iniquity, even thofe that by their profeflion would'plead rnoft acquaintance, and familiar converfe, eating and drinking in his prefencc, and yet I know you not, whence are you ^ Tk not a breaking off from former acquaintance 5 no, he doth not that, difavows none ever truly acquainted with him, (o the other Evan- gelift hath it of thofe that thought to have been in no fmall account, / never knew you , depart from me , and there's the convincing reafon in that ye Workers of hi* quity ;none of his favourites and friends fuch. Thus here , his Eye, his gracious Eye for good, is on the Righteous ; and his Face, his angry looks, his juft wrath againft evil doers. In the nth. Vfalm we have this, much after the fame way, expreiVd. firft, that we fpoke of his know- ing and beholding in common, the righteous and wicked, and their ways, fitting high where he may mark, and feeing clear throughout a!! places and all hearts, his Throne is in Heaven^ his Eyeslehold, his Eye Ver. 4. lids try the Children of Sen. Sits in Heaven not as in a Chair of reft, regardleis of humane things, but on a Throne for governing and judging, tho' with as little uneafinefs and difturbance, as if there were nothing to be done that way. His Eyes behold, not in a fruklefs N contemplation (9° ) contemplation or Knowledge \ but his Eye lids try, which lignifies an intent infpe&iori, fuch as Men ufu- aily make with a kind of motion of their Eye lids. Then upon this is added the different portion of the righteous and wicked, in his beholding them and deal- Vtr* 5- ing with them, he tryes the righteous* approves what is good in them, and by tryal and affliction doth purge out what is evil, and in both thefe, is love ; but the wicked and him that loveth violence his Soil _hatcthy ore, as here, his face is agai nfl them, his :\ and face al! one, but thefe things are expreiVd af- ranner, he looks upon them with indignation, and thence come the Storms in the next Verfe, fnares Ver. 6. rained d^wn, the warieft foot cannot avoid fuch fnares, they come down upon them from abovcjfo, andbrim- (lone, and burning temtoeft, alluding to Sodom's judgment, as an emblem of tlie punifhment of all the Wicked : This is the portion of their Cup. There's a Cup for them but his Children drink not with them , they have a< nother Cup , the Lord himfelf is the portion of their Cup, Pfal 16. His Favour, as doles Pf. 1 1 . the righteous Lord loveth right eoiifnefs , his countenance doth beheld the upright, that's another beholding than the former, gra- cious, loving beholding, as here, his ejes upon the Righ- teous. Now the perfwafton of this Truth is the main efta- blifhment of a godly mind, amidft ail the prefent'v^n- fuifiofls that appear in things, and 'tis fo here intended, and in the Plalrn, and throughout the Scriptures. To look opon theprefent flourifhing and profperi;y Evil doers, and diftreffesand forrows of the Godly, is at it lnitielf: but the way to be cleared is to look above them to the Lord, they him and wen lightned, Pfal. 34. 5. that an- fwers Per. 7. iwcis all doubts to believe this undoubted provi- dence and juftice, the Eye of God that fees alb yea rules all thefe things .• and in the midfl of all the paint- ed happinefs of Wicked Men this is enough to m them miferable, the Load's Face is againft them, and they fhali furely find it fo, he hath wrath and judge* ment in ftore, and will bring it forth to light, will execute it in due time, he is preparing for them, that cupfpoke of, and they fliall drink it • fo in the faddefc condition of his Church and a believing Soul, to know this, that the Lord's eye is even then upon them, and that he is upon thoughts of peace, and love to them, is that which fettles and compofes the mind. Thus in that Pfalm before cited, it wasfuch difficulties that did drive David's thoughts to that for fatisfaftion, if the Foundations be deftrofd^ what can the righteous do} in the time of fuch great fhakings and conditions, the righte- ous Man can do nothing to't, but the righteous Lord can do enongh, he can do all, the righteous Lord that loveth righteoufhefs\ while all feemsto go upfide down, he is on his Throne, he is trying and judging, and will appear to be Judge. This is the thing that a faithful Soul fhould learn to look to, and not loofe view and firm belief of, and defire the Lord himfelf to raife their minds to it, when they are like to fink. Natural ftrength and refolution will not ferve turn, floods may come that will arife above that, femething above a man's own mufl: fupport him : Therefore fay with Davids when my Spirit is overwhelm dt lead me to the Rock that is higher than /. They think fomecimes 'tis fo hard with them, he regards not , but he affurcs them the contrary, If 49. lharve graven thee upon the palms of mine hands. I cannot look upon my own hand?, but I muft remember thee : and thy walls are continually N z befre ( V ) before Mi this is that the Spoufe fecks for, jet me as a Seal upon thine Arm, Cant. 8. Now a little more particularly to confidcr the Ex- prefficns and their Scope here, how is it made good that the former words teach.that they that walk in the ways of wickednels canexpeft no good, are certainly mise- rable ? Thus, the face cj the Lord is againft them : Profper they may in their Aflairs and Eftates, may have Riches, and Pcfterity, and Friends, and the World cartffingthem, and fmilirgcn them on all hands, tut there is that one thing that damps all, the Face of the Lord is againft them, this they feel not indeed for the time/tis an invifible ill,out^of fight and out of mind with them: but there is a time of the appearing of this Face of the Lord againft them, the revelation of hisjufi Judg* went, asthe Apoftlefpeaks, fqmetimes precurforydays of it here, but however one great prefixed day, a day ofdarknefs to them indeed, wherein they (hall know what this is, that now founds fo light, to have the Face of the Lord againft them, a look of it more terrible than all prefent miferies combined together, wrhat then fhall the Eternity of it be ?tofapHnijhed(as the Apoftle fpeaks) with everlajiing deffruttion from the prefence of the Lord) and the glory oj his Power. Are we not then impertinent foolifh Creatures, that arefo thoughtful how our poor bufinefles here fucceed with us, and how we are accounted of in the World, and how the faces of men are towards us, and fcarce ever enter into a fecret ferious enquiry, how the coun- tenance of God is to us, whether favourably fhining on us or ftill angrily fet againft us, as it is againft all im- penitent finners. The Face of the Soul being towards God, turn'd away from the World and Sin, argues to it, that his Face is not (93 ) not againft it, but that he hath gracioufly look'd upon it, and by a look of love hath drawn it towards him. felf, for we aft not firft inthar, non amatur Deus nifi de Deoy 'tis he that preventsus, and by the beam of his, kindles love in our hearts. Now the Soul that's thus fet towards him, it may be, doth not conftantly fee here hb face fhining full and clear upon it : but often clouded, it may be, hath not not yet at all feen it fen- fibly, yet this it may conclude, feeing my defires are toward him, and my chief defire is the fweet light of his countenance, though as yet I find not his face fliin- ingonme, yet I amperfwaded it is not fet againft me to deftroy me. Misbelief, when the Soul is much under, anddiftemper'd^may fuggefl this fometimes too: but yet ftill there is fome fpark of hope that it is o* therwife, and that the eye of the Lord's pity is even in that eftate upon us, and will m time manifeft it felf to be fo. To the other, what affiance have the Godly, for that feeing of good, thefe bleffings you fpeak of > This, the Eyes of the Lord are upon them, and his Ears open to their prayer, if you think him wife enough to know what is good for them, and rich enough to afford it, they are fure of one thing, he loves them, they have his good will, his heart is towards them and therefore his Eye, and his Ear ; can they then want any good > If many Days, and outward good things be indeed good for them, they cannot mifs of thefe, he hath given them already much better things than thefe come to, and hath yet far better in iri ftore for them, and what way foever the World go with them, this it felf is happinefs enough, that they are in his love, ivhofe loving kjndnefs is letter than Life, fweet days have they that live in it, what better days- (94 ) days would a Courtier wiih , than to be dill in the eye and favour of the King, to be certain of his good will towards them , and to know of accefs , and ofa gracious acceptance of all their Suits: Now thus it is with all the Servants of the great King, without pre- judice one to another, he is ready to receive their Re- quefts, and able and willing to do them all good. Hap- py eftate of a Believer, he muft not account himfelf poor and deftitute in any condition , for he hath fa- vour at Court, he hath the Kings eye and his ear, the eyes of the Lord are upon him, and his ears open to his prayers. The Eyes. ] This hath in i% i. His love, the propen- fion of his heart towards them : The Eye is the fer- vant of the affedion, turns readily tbac way mod, where the heart is : Therefore thus the Lord is pleaf- ed tofpeak of his love to his own , he views dill all the world, but he looks upon them with a peculiar de- light, his eye ftill on them, as it were towards them from all the reft of the world, thohe doth not alwaies let them fee thefe his looks, for 'tis not faid, they al- wayes are in fight of it, no, not here, yet ftill his Eye is indeed upon them, by the beauty of Grace in them, his own work indeed, the beauty that he himfelf hath put upon them : And fothe other of his Ear too, he is willing to do for them what they ask , he loves even to hear them fpeak, finds a fweernefs in the voice of their Prayers, that makes his ear not only open to their Prayers, but defirous of them as fweet Muficlr. Thus hefyeaks cf both, Cant. 2. 14. My dove let we fee thy countenance, let me hear thy voice , for fweet is thy voicc^ and thy count Lcnance is comely., z. His good Providence and readinefs to do them good, to (apply their wants, and order their affairs for them ( 95 J them, to anfwer their defires , and thus to let them find the fruits of that love that fo leads his eye and car towards them, his eye is upon them, he is devifing and thinking what to do for them, 'tis the thing he thinks on moft : his eyes are on all, but they are'bu- fied>asheispleafedtoexprefsitv^jy run to and fro through the earth Jo Jhew himfelf ftroxg in behalf "of them , vchofe heart is perfett towards bim&c 2 Chron. 16.9. fo Deut. 11. 12 his Eyes all the year on the hind. And no wonder then he anfwers their Suits in what is good for them, when it isftili in his thoughts before, he prevents, they cannot be fo mindful of themfelves,as he is of them. This is an unfpeakable Comfort, when a poor Be- liever is in great perplexity of any kind in his outward or fpiritual condition. Well, I fee no way, I am blind in this, but there are eyes upon me that fee well what is beft> the Lord is minding me, and bringing about all to my advantage ; I am poor and needy indeed, but the Lord thinketh on me, that cafteth the ballance. Would not a man, tho he had nothing, think himfelf happy, if fome great Prince were bufily thinking how to advance and tnrich him 5 much more, if a number of Kings were upon this thought, and devifing toge- ther , yet thefe thoughts might perijh , as the Pfalnrift fpeaks.^ how much iolider happinefs is it to have him, whofe power is greateft,and whofe thoughts fail not ey- ing thee,and devifing thy good,and asking us as it were, Wloat /hall he done to the man whom the King will honour ? And his Ears.y Wknt fuits thou haft, thou niayft fp?ak freely, he will not refufe thee any thing that is for thy good. O/ but I am not righteous3and all this is for them only: yet thou wouldft be fuch a one ; wouidfc thou indeed'? then in part thou art, as he modeftly and wifely chang'd the C 96 J the name of Wifemen into Philofophers, art thou not righteous, yet ( (p/Aoch'^/©. ) a Lover of Righteoufnefs thou art, then one of tlicfe : but if ftill thine own un-. righteoufnefs be in thine eye, it may and fhould befo to humble thee, but if it fnould fcarethee from coming unto God, and offering thy fuirs with thisperfwafion that his ear is open, make thee think that his favoura- ble eye is not toward thee, yet there is mercy, creep in under th@ Pv.obe of his Son, thouart fureheis Jefas Chrifl the righteous, and that the Father's eye is on him with delight, and then it fhaii be fo on thee being in him, and put thy petitions into his hand, that is Great Mailer of Requefts, thou canft not doubt that be hath accefs, and that ear open which thou thiokeft {hut to thee. The Exercife of Prayer being fo important, and bearing fo great a part in the life and comfort of a Chriflian, it deferves to be very fenoufly ccnfidered. We will therefore fubjoyn fonie few Confiderations concerning it. i. Prayer is confiderable in a threefold Notion. i. As a duty w7e owe to God, being he from whom we expefl: and receive all* 'tis a very reafonable hemage and acknowledgement thus to teflify the dependance of cur Being and Life on him, and the dependance of our Souls upon him, for Being, and Life, and all gocd, that we be daily Suiters before his Tin one, and goto him for all. 2. As the Dignity, and the delight of a fpiritual Mind, to have fo near accefs unto God, and fuch liberty to fpeak to him. 3. As a proper and fure means by Divine Appointment and Promile of obtaining a: the hands of God thofegood things that are needful and convenient for us. And altho fome Believers of lower Knowledge, do not ( it may be) fo diftin&ly know (97) know, and others, not fo particularly confider all thefc in it, yet there is a latent Notion of all thefe in the heart of every Godly Pcrfon, that flirs them and puts them on to thecpnftantufc of prayer } and to a love of it. And as they are in thefe refpe&s inclin'd, and bent to the exercife of prayer, the Lord's ear is in like man- ner inclin'd to hear their prayer in thefe refpecls. r.He takes it well at their hands, that they do offer it up as due worfhip to him, that they defire thus,, as they can to ferve him5 accepts of thofe offerings graci- oufly, paffes by the imperfections in them, and hath regard to their fincere intention and defire. 2, It pleafes him well, that they delight in Prayer, as converfe with him, that they love to be much with him, and tofpeak to him often, and flill afpire by this way to more ac- quaintance with him, that they are ambitious of this. 3. He willingly hears their prayers as the Expreffions of their Necefliues and Defires, being both rich and bountiful, loves to have bleflings drawn out of his hands that way,as full breads delight to be drawn ; the Lord's Treafure always full , and therefore always Com- municative. In the firft refpeft, prayer is acceptable to the Lord as Tncenfe and Sacrifice, as David defires, the Lord receives it as Divine Worfhip done to him. In the fecond, prayer is as the Vifits and (weet Enter- tainment, and Difcourfe of Friends together, and fo plealing to the Lord, the free opening of the mind, pouring cut of the heart to him% as'cis called in the Pfalmr and fo done, calls- it his Words and his Meditation, and the Word tor that fignifies Difcourfe or Confe- rence. And in the third feme he receives prayer as the fuites of petitioners that are in favour with him, and that he readily accords to. And thus the words for, O Supplication (98) Supplication in the Original, and the word here for Prayer \ and that for Cry in the Pfalm^ do mean, and in that fenfe the Lord's open ear, and hearkning hath in it his rea Jinefs to anfwer, as one that doth hear, and to anfwer gracioufly and really, as hearing favoura- bly. Some directions, i. For Prayer, that it may be ac- cepted and anfwered. 2. For obferving the anfwers of it. 1. For Prayer the qualification of the Heart that of* fersit. 2. The way of offering ir. The Heart, 1. In fome meafure a holy Heart accor- ding to that here, the Righteous, no regarding iniquity, entertaining of friendfliip with any fin, but a permanent ove and defire of Holinefs. Thus indeed a man prays within himfelf, as in a fanftified Place, whither the Lord's ear inclines as of old to the Temple, need not run fuperftitioufly to a Church, 6fe. intra te oraffed vide prius an lis templum Dei. The fanftified Mans Bo- dy is the Temple of the holy Ghq/t, as the Apoftlefpeata, and his Soul the Prieft in it, that offers facrifice both holy to theLord,confecratedto him, a believing Hearr, no praying without this. Faith the very life of Pray. er, whence fprings Hope and Comfort with it, to up- hold the Soul, and keep it fteady under ftorms with the promifesj and as Aaron and Hur to Mofes, keeping it from fainting, ftrengthening the hands when they would begin to fail, that word, Pfal. 10. 17. for the preparing of the heart which God gives as an affurance and pledge of his inclining his ear to hear, fignifies the eftablifihing of the Heart, that indeed is a main point of its prepirednefs, and due dilpofition for Prayer. Now this is done by Faith, without which the Soul, as the Apoflle St. James fpeaks, is a rolling unquiet thing, as (99) asaWaveofthe Sea, ot it felf unftable as the Waters* and then driven with the Wind and tofled too and &o with every tentation $ fee and feel thine own un- worthinefs as much as thou canft, for thou art never hid believe in thy (elf, no, but countermanded that as Faiths great Enemy, but what hath thy unworthinefs to fay againft free promifes of Grace which are the bafis of thy Faith, fo then believe that that you may pray, this is David's advice, Pf.6z. Truji in him at all times ye people, and then pour out your hearts before him^ confide in him as a 1113ft faithful and powerful Friend, and than you will open your hearts to him. 2. For the way of offering up prayer 'tis a great an\ a main part of the fecret of Religion to be skili'd in it, and of great concern for the comfort and fuccefs of it, much here to be considered, but for theprefent briefly. 1. Offer not tofpeakto him without the heart in fome meature fcaforfd and prepoflefs'd with the fenfe of his Grsatnefs and Holinefs, and there is much in this, con- fidering wifely to whom wefpeak, the King, the Lor A of Glory, and fetting the Soul before him, in his pre- fence, and then reflecting on our felves,and feeing whut we are, how wretched, and bafe, and filthy, and unwor- thy of (uch accefs to fuch a Great Majefty, the want of this preparing of the heart to fpeak in the Lord's ear, by the conlideration of God and our (elves is thit which fills the exercife of prayer with much guiltinefs, makes the heart carelefr, and flight, and irreverent, and fo difpleafes the Lord, and difappoints our felves of that comfort in prayer, and anfwers of it, that ether- wife we would have more experience of. We rufli in before him with any thing, provided we can tumble out a few wrords, and do not weigh thefc things, and compofe our hearts wTith ferious thoughts and concep- O 2 tions (100 ) tions oi God. The Soul that ftudics and endeavours this moft, hath much to do to attain to any right ap- prehenfions of him, ior how little k bow we of him 5 yet fhould we at leaft, fet our felves before him as the pureft and greateft Spirit, aBeing infinitely more Ex- cellent ihanour Minds or any Creature can conceive, this would fill the Soul with and reverence* and bab.ftir, mske it go more even through th< cv.rcife, to confider the Lord, asrhat Prophet law hinij fitting on his Throne, an*dc!i theHoft of Heaven ft^ndingby him on his right Hand, and on his left, and thy fclfa defiled Sinner coming before him. as a vile Frcg Veknepa- creepjn,7 out offoweFool? how would this fill thee; inra mmu- holy I ear. On ! His greatneis, and our baienefs, end /tf.Bern. Oh/ the di ft a nee. This is Solomon b advice, L not rofb Ecd. 5.2. xoiththy mouth, and let not thy heart le bajly to htier any thing he fore God> for God is in Heaven and thcuu'fca Earth, therefore let thy words he few. This would keep us from our ordinary bablings, that heart nonfenfe, tho' the words be fenfe, yet through the inattention of the heart, are but as impertinent confus'd Dreams in the Lord's ears, as there follows, v. 3. 2. When thou addrefleft thy felf to prayer, defire and depend upon the afliftance and inspiration oi the holy Spirit of God, without which thou art notable truly to pray, 'tis a fupernatural work; and therefore the principle of it mull: be fupernatural. He that hath nothing of the Spirit of God cannot pray at ali, he may howle as a Bea(l id his neceffity or diftrefe, or may fpeak words of Prayer, as tome Birds iearn the Language of Men, but pray he cannot 3 and they that have that Spirit ought to feek the movingsand actual inthem in Prayer,, the particular help of :s3 teaching both what to ask, a thing that (lOl) tint of our felves we know not, and then enabling themtoa^k, breathing forth their defircs in fuch fighs and groans, as die breach not (imply of tluir qwfl, but ot God's Spirit. yly, As thofe two before it, fo in the exercifc of it you fliouid learn to keep a watchful eve over your own hearts throughout , lor every fiep of the way, thai they flart not out, by the keeping up of a con- tinued remembrance oi that prefencp oi God , which in the entry of the work is to befct beiore-he eye of the Soul, and our endeavour ought to be, to fix it upon that view, that it turn not afide nor downwards, but from beginning, to end, keep fight of him, who fees and marks whether we do fo or no. They that are rnoft infpective, and watchful in this will itili be faul- ty in it, but certainly the lefs watchful the more fauK .ty 5 and this we ought to do, to be afpiring daily to more (lability of mind in prayer, and driving out fonie- .what of that roving and wandring, that is (b upiverfal an Evil, and certainly lb grievous to thofe that have ic molT, but that obferveand difepver it mod, and endea- vour mod againfi it. A ft range thing that; the rc even the renewed mind, fliould be (b ready, not only at other times, but in the exercife of Prayer, wherein we peculiarly come fo near to Goduyeteven then to flip out and leave him, and follow lbme poor vanity or c- therinfteadof him. Surely the Godly Man when he thinks on this, is exceedingly alhamed of himfclf, can- not tell what to think of it: God his exceeding Joy, whom in his right thoughts he efteem's fo much above the World, and all things, in it, yet to uk turn thus, when he is fpeaking to him, to break oft from that hold difcourfe, ot change a word with fome bale jght that fteps in. and whifpersto him, or r.i: the ( ioi ) beft not to be fteflfaTHy minding the Lord to whom hefpeaks, and poflefc'd with the regard of his prefence, and of his bufinefsand errand with him. This is nofmall piece of our mifery here, thefe vvan- dringsar^ evidence to us that we are not at home : but yet for this, tho we fhou'd be humbled, and ftill la- bouring againftic, yet not fo difcourag'd, as to be dri- ven from the work. Satan would defire no better than that., it were to help him to his wifh } and (ome- times a Chriftian may be driven to think, what fliall Tdo flill thus, abufingmy Lords name, and the privi- ledge he hath given me, I had better leave off; no, not lb by any means, drive againfl the miferable evil in thee, butcafi not away thy happinefs, be doing ftill. Tis a froward childilh humour, when any thin^j agrees not to our mind, to throw all away, thou mayeft come off with halting from thy wrefHings^ and yet obtain the BleJiing for which thou wreftkd. 4. Thole Graces which are the due qualities of the heart, difpofing it tor prayer in the exercife of it, fhould be excited and aSed, as Hclinefs, the Love of ir, the Defire of increafe and growth of it } fo the humbling and melting of the heart, and chiefly Faith, which is mainly fet on work in prayer, draw forth the fweet- nedes and vertues of the Promifes, to defire earneftly their performance to the Soul, and to believe that they ihall be performed 5 to have before our eyes his Goodnefs and Faithfulnef>5 who hath promifed, and to red upon that * and for faccefs in Prayer exercidng Faith in it, it is altogether neceffary to inrcrpofe the Mediator, and look through him ■- antl tto freak and petition by him, who warns us of this that there is no other way to fpeed, no man cctntth to the Father hut hy we. As the Jews when they prayed, look'd toward the C io3 ) the Temple were was the Mercy-Seat, and the peculi- Scbednnah ar prefence of God ; thus ought we in all our praying to look onChrift, who is our Propitiatory, and in whom the fullnefs of the Godhead dwells bodily. The forget- ting of this may be the caufe of our many difappoint- ments. 5\ Fervency, not to feek coldly, that prefages re- fufa! 5 fire in the Sacrifice, otherwife it afcends not, nc facrifice without incenfe, and no incenfe without fire^ Ourremifs dead hearts are not likely to do much for * - the Church of God, nor for our felves> where are thofe ftrong cries that fliould pierce the Heavens ? his ear is open to their cry. He hears the fainted coldeft Pray* er, but not with that delight and propenfenefs to grant it, his Ear is not on't, as the word here is, he Pf.$$, ,7. takes no pleafure in hearing on't, but cries, heart-cries. Oh / thofe take his Ear , and move his Bowels, for thefe are the voice, the cries of his owTn Children. A ftrange word of encouragement to importunity, give him no reft, If, 6z. 7. Suffer him not to be in quiet till he mike Jerufalem a praife in the Earth. A few fuch Suiters in thefe times were worth thoufands fuch as we are, our prayers flick in our Breaft, fcarce come forth, much lefs go up, and afcend with that piercing force, that would open up the way for deliverances to come down. But in this muft be feme difference of temporal and fpiritual things, the Prayer in the right (train cannot be too fervent in any thing, but the defire of the thing in temporals may be too earneft , a feverifh di^emper'd heat which difeafes the Soul , therefore in thefe things, a holy indifferency concerning the particular, may, and Ihould bejoyn'd with the ferven- cy of Prayer: but in fpiritual things, there is no danger i \ C 104 ) in vthemency of dcfirc, covet thele, hunger and thhfl, be unceilantly ardent in the fuit; yet even in thofe in fome particulars, as for lie degree and meafure of Grace, and fome peculiar furtherances they fhoukl be preferred fb with earneftnefs, as that withal it be with a reference and refign?tion of it to the VVifdom and Love of our Father. For the other point theanpA'er of our Prayers, which is in this opennefsoi the ear, it is a thing very needful to beconfidered and attended to, if we think that Pray- er is indeed a thing that God takes notice of, and hath fegard to in hb dealing with his Children, 'tis certain- ly a point of Duty and VVifdom in them to obfervehow .he takes riotice of it,and bends his ear to it,and puts to his hand to help, andfo anfwers it, this both iurnifhes matter of praife, and ftirs up the heart to render it, there- fore in the Pfalmsfo often the heating ofprajer obfcrved, aid recorded, and made a part of the Song of Praife, and withal it endears both God and Prayer unto the Soul;, as we have both together, Tfal, 116. 1. / luve tie Lord, lecaufe he hath heard my voice, and my fufplica* //0//5,thetranfpofition in the Original paihetical, Hove, lecaufe the Lord hath heard my voice. I am in love, and particularly this cailtsit, I have found fo much kind- nefs in the Lord, I cannot but love, he hath leard wy voice. And then it wins his eftetm and aileron to Prayer, feeing I find this vertuc in it, we fhall never part again, / wilt call upon him as long as I live. t feeing Prayer draweth help and favours from Heaven, I (hall ■not be to feck tor a way in any want or lirait that can befall me. In this there is need of direclion: but too many Rules may as much coniuie a matter as too h\v, and do many times perplex the mind, and multiply doubts, ( "©5 ) doubts, as many Laws do multiply pleading, Briefly tUcn, i. Slothful minds do often neglett the anfwersof God, even when they are molt legible in the very thing it felf granttd that was defired. It may be through a total inadvertence in this kind, never think- ing on things as anfwers of our requefls, or pofiibly a continual eager purfuit of more, turns away the mind from conftdering what it hath upon requefi: obtain'd, ftill fo bent upon what further we would have, that we never think what is already done for us, one of the ordinary Caufes of ingratitude. 2. But tho' it be not in the fame thing that we defire, yet when the Lord changes our petitions in his anfwers, 'tis always for the better, regards (according to that s* ''mn *d known word of St. Augufttne) our well more than our ™j "Im™ will. We beg deliverance, w;e are not unanfwered, if nm. he give patience and (upport, be it under a fpiritual trial or lentation, my grace fufficievt for thee. And where the Lord doth thus, 'tis certainly better for the time., than the other would be. Obferve here, his ears are to the Righteous, but hiseyesare on them too, they have not fo his ear as blindly to give them, what they ask, whether it be fit or no ; but his eye is on them to (ee and confider their eftate, and to know better than them,- felves what is beft, and accordingly to anfwer : This is no prejudices buta great Priviledge and Happinefsof his Children, that they have a Father that knows what is fit for them, and with-holds no good from them. And this commutation and exchange of our requefts a Chriftianobferving, may ufually find out the par- ticular anlwer of their Prayers, and if fometimes they do not, than not to fuhtilize and amufe themfelves fo much in that, but rather to keep on to the exer* P cife, ( io6 ) cife, knowing (as the Ap^fllefpeaks in another cafe) this for a certain, that their labour (hall not be in vain in the Lord, and as the Prophet hath it, he hath not [aid unto the Houfi of Jacob, feek ye me in vain. 3. Only this we (hould always remember not to fee bounds and limits to the Lord in point of time, to fet him a day, that thou wilt attend fo long and no longer ; how patiently will fome men beftow long attendance on others, where they expeft fome very poor good, or courtefie at their hands, but we are very brisk and hafty with him, who never delays us but for our good, to ripen thofe Mercies for us, that we as foolifh Children would pluck while they are green, and have neither that fweetnefs and good nek in them which they (hall have in his time. All his works are done in their feafon : were there nothing to check our impa- tiences but his Greatnefs, and the greatnefs of thofe things we ask for, and our own unworthinefs, thefe might curb them, and perfwade us how reafonable it is that we wait: He is a King well worth wairingon, and there is in the very waiting on him an honour and happinefs far above us, and the things we feek are great, forgivenefs of Sins, evidence of Sonlhip and Heirfliip : Heirfhip of a Kingdom, and we condemned Rebels,, born Heirs ofthe bottomlefs Pit, and fhall fuch as we be in fuch hade with fuch a Lord in fo great requefts: but the attendance that this reafon enforces, is fweetned by the confederation of his Wifdom and Love, that he hath i'orefeen and chofen the very hour for each mercy fit for us, and will not flip it a mo- ment. Never any yet repented their waiting, but fo ind it fully compsns'd with the opportune anfwer in fuch a time as then they are fore'd to confefs was the only bed. I waited patiently, fays the Pfalmift, m C J°7 ) in waiting I wilted, but it was all well beftowed, he in chridto tne, and heard my cry, brought me up, &c. and then after falls into admiration of rhc Lord's method, his wonderful workings nod thoughtsto us-ward, while I was waiting, am fow notlrag thy thoughts were to- wards, and forme, and thou did ft then work when thy goodnefswas mod remarkable and wonderful. When thou art in great affiicrion outward or in- ward, thouthinkeft (it may be) he regards thee not, yea but he doth. Thou art his Gold, he knows the time of refining thee, and then taking thee out of the Furnace, he is verft and skillful in that work. Thou (avert, I have cried long for power againft fin, and for fome evidence of pardon, and find no anfwer to either, yet leave him not, he never yet caft away any that fought him, and ftaid by him, and refolv'd whatfoever cimeon't, to lie at his footftool, and to wait, were it all their life time, for a good word, or a good look from him. And they chule well that mike that their great defireanJ expectation, for one of his good words or looks will make them up, and make them happy for ever, and 'tis he is Truth, they are furc not to mifs of it, llejjed are all they thai wait for him* And thou that fay 'ft thou canftnot find pardon or fin and power a- giinft it; yet confider whence are thofe defies of both, that thou once didft not care for, why doth thcu hate that iin which thou didft love, and art troubled and burden'd with the guilt or it under u hich thou wentefl fo eafily and didft not feel before, are not theie fome- thingof his own work, yes fure ? and know he will not Wi\e it unfinished, nor forfake the work of his funds, his eye may beontfree, thothou lee ft him not, and Ids ear open Co thy cry, tho for the prefent hefpeaks not to thee as thou defn eft. ' Fis not faid that his Chil- P 2, dren ( ioS ) dren always fee and hear him fcnfibly : but yet when they do not, he is beholding them, and hearing them gracioully, and will Ihevv himfelf to them, and an • lwer them (eafonably. Pfal. 2i. i. I cry in the day time, and thw hearejl not) Sec. Yet will not he entertain hard thoughts of God, nor conclude againft him, thou art holy, v. 3. where byffdliffe/s is rheanjtfe iithfulnefs (IconceiveJ to his own, as follows, that he inhalites the praifes of Ifrael, to wit for the Favours he hath fhewed his peo- ple as i\ 4. Our Fathers trujied in thee. Let the Lord's open ear perfwade us to make much ciavh did ufe 0f j^ be much in this fweet and fruitful exercife of wdis.* Prayer, together and apart, in the fenfe of thefe three Confideratiom mentioned above : The Duty, the Dig- nity, and the Utility of Prayer. T is due to the Lord to be worfhip'd and acknowledg'd thus, as the Fountain of Good. How will men crouch and bow one to ano- ther upon fmall requefts, and he only negle&ed by the moft from whom all have all , Life , and Breath , and all Things, as the Apoflle fpeaks in his Sermon, Ails 1 7. 2 j. 2 And then the Dignity of tbis5to be admitted into fo near convcrfe with the higheft Majefty, were there nothing to follow, no anfwer at all, Prayer pays it felf in the Excellency of its Nature, and the fweetnefs that the Soul finds in it, poor wretched Man to be admitted into Heaven, while he is on Earth, and there to come and (peak his mind freely to the Lord of Heaven and Earth, as his Friend, a^ h.s Father, to empty all his Complaints into hisBofom, to refrefli his Soul in his Cod, wearied with the Follies and Miferies of the Wond. Where anything of his iove, rhisisaprL. viledge of higheft fweetnds, for they that leve find much ( 109 ) much delight to difcourfe together, and count all hours fhort, and think the day runs too fait, that is fo fpent* and they that are much in thisexercife the Lord doth impart hisfecrets much to them. 3. And the moft profitable excrcife, no loft tunc as prophane hearts judge it , but only ^ain'd, all blellings attend this work, the richeft traffickin the World., trades with Heaven and what is moft precious there. And as Holinefs firs to Prayer, (o Prayer befriends Holinek,m- creafes it much,nothing fo refines and purifies the Soul as frequent Prayer, if the often converfmg with Wife Men doth (0 teach and advance the Soul in Wifdom,what then will the converfe of God, This makes the Soul to defpife the things of the World and in a manner makes it Divine, winds up the Soul from the Earth, acquainting it with delights , that are infinitely fleeter. The natural heart is full ftuffd with prejudices a- gainft the way of Holinefs thatdiflfwade and detain it, and therefore the holy Scriptures are moft fitly much in this point of averting the true advantage of it to the Soul. And in removing thofe miftakes it has of that way. Thus here, and to prefs it the more home the Apoftle ufed the Pfalmifts words, and Ver. 10. &c. and now follows it forth in his own the particular way of meek' nefs and love, &c. But extends in the general Do&rine to all the paths of righteoufnels. The main conclufion is, that Happinefsis the certain confequent, and fruit of Holinefs. All good , even outward good, fo far as it holds good and prejudges not a higher good. If we did believe this more, we fliould feel it more, and Coupon feeling, and experi- ment, believe it more ftrongly. All the heavy judge- ments (no J raents we feci or fear, are they not the fruit of our own ways, or prophanenefs, and pride , and malice, aid abounding ungodlintfs, all cry out of hard rimes, evil days, and yet who is taking the right way to better them, )ea, who is not flill helping to make them woffe, our (elves the greatefl; enemies erf our own peace. Who looks either rightly backward, reflects on his former ways, or rightly forward to direct his Wtij better that is before him, either, fa\sn votat have Iduhe? or what ought I to do} and indeed the one of I confilium t|lt(e depends on the other, / confider'd my ways ( toys fpmrito* David ) turn'd them over and ovcr( as the wcrd is) venir.Scn.jand then I Umid my feel unto thy tejlimmies. Are there any, for all the Judgements fallen on us, or that threatens us, returning apace with regret and hatred of fin, battening unto God, and mourning and weeping as they go, bedewing each ftep with rheir tears, yea, where that newnels of Life that the wcrd folong, and now the word and the rod together are fo loud calling for/ Who more reforming his Topgue from evil, and lips from guile; changing Oaths, and Lyes, and Calumnies, into a new Language, into Prayers, arc! reverend fpeakirg of God, and joyrtirig a futabie confonrnt carriage, efcheM it g evil and doing j;ood, labouring to be fertile in i , to bring iorth much [run; to God. Tint j to f c gocde!a)3 ;,»dcec', thus is the way to the longeft lie, the cnl\ long Life, and length oi Days, one eternal Lay, as St. Augufihe ov thefe words, one Day in tiy CcMts is letter^ than a thou/and. MiWa dierut.: deft- der Ml H offline $^ & multum voluni htcvivere, contemn ant mill a dicrum^ defiderem unum, qui non hahet or turn & occafum , Chi ncn cedit hejinw.s, c^uem non urgtt i ra- il in us. The f 11- ) The reafoa added is above all exception , 'tis fu- preme, the eyes of the Lor J, Sec. If he that made times and feafons, and commands and formes thtm as he Will, if he cai i>ive good Days, or make Men happy then the only way to it fare mud be the way of his obedience, to be in the con ft an c favour of the greac King, and dill in his gracious thoughts , to have his eye and his ear if this will ferve turn, ( and if this do it not, I pray you, what will .•>) then the righteous Man is the only happy Man, for the eyes of the Lord are upon him* Surer happy Days hence, than theirs that draw them from the afpedT: of the Stars, the Eyes of the Father of Lights benignity beholding them, the trine afpe£t of the bleiTed Trinity. The love he carries to them draws his eye (till towards them, no forgetting of them, nor flipping of the fie feafon to do them good, his Mind, I may fay, runs on that, he fees how 'tis with them, and receives their fairs gladly, rejoycesto pat favours upon them. He is their afTured friend, yea he is their Father, what can they want, they cannot mifs of any good that his love and power can help them to. But his Face, &c. 1 So our happinefs and mifery are in his Face, his looks. Nothing lo comfortable as his favour- able Face>nothing fo terrible again as his Face, his anger.as the Hebrew word is often taken, that figaifies his Face. And yet how many deep found under this mifery ..but be- lieve it, 'tis a dead and a deadly fieep,theLord ftanding in terms of enmity with thee, and yet thy Soui at ea(e, piti- ful accurfed eafe. I regard not the differences of your outward eftate, that's not a thing worth the fpeaking of, if thou be poor and bale, and in the Worlds eye but a wretch, 2nd with all under the hatred of God, as being an impenitent hardned Gnner, thofe other things are nothing, this is the top, yea. the total fum of thy miferv : C na ) mifery \ or be thou beautiful, or rich* or noble, or wicty &c. or all thefc together, or what thou will , but spUndtdd is the Face of the Lord againft thce. much good do it thee with all thy enjoyments, for 'tisfure they can do thee no good> and it thou doelt not believe this now7, the Day is at hand wherein thou (halt before'd to believe it, finding it then irrecovera- bly true. Ifycu will, you may flill follow the things of the World, walk after the lufts of your own hearts, neglect God, and pleale your felves, but as Solomons word is of judgemenr , remember that the face of the Lord is againft thee, and in that judgement it fliall unvail it and let thee fee it againft thee, Oh / the terri- bleft of all fights. The Godly often do not fee the Lord's favourable looks, while he is eying them, and the wicked ufual- ly do not fee nor perceive, neither will believe that his Face is againft them : but befides that the day of full difcovery is a coming; the Lord doth iometimes let both the one and the other know fomewhat how heftands affe&ed towards them in peculiar deliverances and mercies. Tells his own that he forgets them not but both fees and hears them, when they think he does neither, alter that loving and gracious manner they defire, and is here meant ; and fometimes lets forth glances of his bright coin tenance , darts in a beam upon their Souls, that is more worth than many Worlds. And ontheotherfide, he is pleated femetimes to make it known that his Face is againft the wicked, either by remarkable outward judgements, which to them are the vent of his juft enmity againft them, or to feme he fp?3ks it more home in horrours and affrights of conf.icnce, which to them are carnefls and C"5) and pledges of their full mifery , that inheritance of f^refcrved, as the Joys and Comforts of Believers are, of their inheritance of Glory. Therefore if you have any bel ief of thefe things, be perfwaded5 be entreated to forfake the way of ungod* linefs, do not flatter your felves and dream of e'cape when you hear of outward judgements on your Neigh- bours and Brethren, tremble and be humbled, remem- ber our Saviour's words, think ye that thofeon whom the Tower of Siloam fell were greater finners than others, I tell you nxy , but except you repent, youfhallall likewifeperifh. This feeming harfh word he that was Wildom and fweetnefs it felt uttered, and even in it fpoke like a Saviour, fpeaksof perifhing, that they might not perifh5 prefles repentance by the heavy doom of unre- pentance. When you hear of this, there is none of you would willingly chufeit, that the Lord's Face fhould be a- gainft you, although upon very high offers made to you cf other tnings. You think, I know, that the very found of it is fomewhat fearful, and on the other fide have poffiblyfome confus'd notion of his favour, as r. thing deferable , and yet do not befHr your feives to avoid the one and enquire after the other; which is certainly by reafon of your unbelief, for if you think of the love of God, as his word fpeaks of it, ^ you will fay you do, whence is it, I pray you, that there is no trifle in this World, that will not take more deep* ly with you, and which you follow not with more earneflnefs than this great bufinefs of reconcilement with God, finding his Face not only, not againft you , but gracioufly towards you, his eyes upon jcu and his cars open to your Prayer. Your bkflednefs is not, no (believe it ) it is not Q where (»4) where moll of you feck it, in things below you 5 how can thac be, it muftbea higher good muft make you happy, while you labour and fweat for't in any thing under the Sun5 your pains runs all to wafte, you feek a happy -life in the Pvegion of death, here, here it is alone in the love and favour of God, to have his coun- tenance, and friendfhip, and free accefs and converfc, and this no where to be found but in the ways of Holi- nefs. Verle 13. 15. An I who is he that 1V1II harm you, if pu be followers of that Tbhicb is good ? THis the Apoftle add?, as a further reafon of the fafefy and happinefs of that way he points out from its own nature. There is fpmething even intrin(ecalin meek, and upright, and holy carriage,that is apt in part to free a Man from many evils and mifchiefs that the ungodly are expos'd to, and do rea- dily draw upon themlelves: your fpotlefs and harmlefi deportment will much bind up the hands even ofyour enemies, and fometimes poflibly fomewhat allay and cool the malice of their hearts, that they cannot fo rage againft you as otheru ife they might, 'twill be fomewhat flrarge and monftruous to rage againft the innocent, who is he that will harm you , &c. Here are two things, i. The carriage z. Theadvan* rage of it. r, Their carriage exprefs'd, followers, &c. The word is imitaters. There (>'5) There is an imitation of men that is impious and wicked, taking the copy of their finsj again an imita- tion that though not fo grofly evil, yet is poor and fervile being in mean things, yeafometimesdefcending to imitate the very imperfections of others, as fancy- ing fome comelincfs in them, as f'ome of Bafih Scho- lars that imitated his flow fpeaking, which he had a little in the txtream and could not help; but this is always laudable and -worthy of the beft minds to be imitators of that which is good, vvherefoever they find it, for that flays not in any mans perfon as the ulti- mate pattern, but arifes to the higheft Grace, being mans neareft likenels toGod^is Image and Retemblance, and lb following the example of the Saints in Holinefs, we look higher than them, and confider tnem as re- ceivers, but God as the firft Owner and Difpenfer of Grace, bearing his ftamp and fuperfenption, and be- longing peculiarly to him in what hand foever it be found, as carrying the mark of no other Owner but his only. The Word of God hath our Copy in its perfection, and very legible and clear, and fo the imitation of good in the compleat r\ule of it is the regulating our ways by the Word ; but even in it we find befides general Rules, the particular Tracl of Life of divers eminent holy Perfons, and thofe on purpofe fet before us that we may know Holinefs not to be 2n idle imaginary thing, but that men have really been holy, though not altogether finlefs, yet holy and fpiritual in fomfe goodmeafure, that have fhined as light amidft a per- verfe Generation, as greater Stars in a dark night, end yet men, as St. James fays of Ellas ^ like ns in fcatnre f*^^ and the frailty of it ; fubjit to like pajjions as ive are C5;c Why may we not then atpire to be holy as they we. ^ Q % and (u6) and attain to it, although we fhould fall fliort of the degree, yet not flopping at afmall meafure, but run- ning further, frejfing ft ill forward towards the mark, fol- lowing them in the way thty went though at a di- ftance, not reaching them, and yet walking, yea, run- ning aft< r them as faft as we can. Not judging of Holinefs by our own floth and natural averfenels,taking it for a fingularity fit only for rare extraordinary Per- fons, fuch as Prophets and ApofUes were, or as the Church of Rome fancies thofe to be, that it vouchfafesa room to in the Roll of Saints $ do you not know that Holinefs, s the only Via regia, this follow- ing of good, that path wherein ail the Children of Gor^ muft walk, one following after another, each driving to equal^and if they could tooutftrip even tho;e they look on as moll advanced in it. This is amorgft many other, a mifconceit in the Romifh Church, that thev feem to make Holinefs a kind of impropriate good, that the common fort can have little ihare in, almoft all piety (hut up within Cioyfter- lvalls, as its only fit dwelling : but it hath not liked their lodging it feems, but is flown over the Walls away from them, for there 1$ iittle of it even there to be found, but however the opinion of it places it there, as having little to do abroad in the World. Whereas the Truth is, that all Christians have this for their common task, though fome are under more peculiar obligations to ftudy this one copy 5 look on the Rule of Holinefs, and be followers of it, and fol: lowers or kiitatersone of another fo far as their car- riage agrees with that Primitive Copy, as writ after it, jUipfToi. &eje * followers cfme, fays the Apoftle, even to the mcaneft Chr rtian amongthofe he wrote to, but thus, as J am of Chrift* Is (n7) Is it thus with us, are we zealous and emulous fol- lowers of that which is good, exciting each other by our example to a Holy and ChrifHan Converfation, provoking one another (fo the Apoftles word is) to love, and to good works. Or are not the moft mutual cor- rupters of each other, and the Places and Societies where they live •, forne leading, and others following in their ungodlinefs, not regarding the courfeof thofe that are moft delirousto walkholily,or if at all, doing it with a corrupt and evil eye, not to ftudy and follow what is good in them, their way of Holinefs, but to efpy any the lead wrong ftep, to take exaft notice of any imperfection, and fometimes malign'd only, and by this either to reproach Religion, or to hearten or harden themfelves in their irreligion and ungodlinefe, feeking warrant for their own willing licentioufnefs in the unwilling failings of God's Children. And in their converfe with fuch as themfelves, fol- lowing their prophage way, and flattering, and blefiing one another in it. What need we be fo precife, and if I fliould not do as ethers, they would laugh at me, I fhould pafs for a fool : well thou wilt be a fool in the moft wrenched kind, rather than be accounted one by fuch as are fools, and know not at all wherein true Wifdom confifts. Thus the moft carried with the ftream of this wicked World, their own inward corruption eafily agreeing and futing with it 3 every man as a drop falling into a Torrent, and eafily made one and running along with it, into that dead Sea where it empties lr felf. But they whom the Lord hath a purpofe to fever andfave, he carries a contrary courfe even to that vi- olent ftream, and thefe are the Students of Holinefs, the ( u8) the Followers of Good, that lend their endeavours thus, apd look on all fides diligently, on what may animate and advance them, on the example of the Saints in former times, and on the good they efpy in thole that live together with them, and above all ftudytngthat perfeft Rule in the Scriptures, and that higheft and firfi pattern, there fo often fet before them, even the Author of that Rule, the Lord himfelf, to be holy as he is t{ao; av holy , to be bointifnl and merciful as their Heavenly Fa- k*>** tier* and in all labouring to be, as the Apoftle exhorts, ^olaHTis pcniWers of God as dear Children: As Children that are ^••^ beloved of their Father, and do love and reverence him, will be ambitious to be like him, and particular- ly aim at the lolloping any Vertues or Exo Uency in him: now thus 'tis mod reafonable in the Children of God, their Father being the higheft and belt of all Excellency and Perfeftion. But this Excellent pattern is drawn down nearer their view in the Son JefosChriff, where we have that higheft Example made low7, and yet Iofing nothing of its perfe&ion, may ftudy God in Man, and read all our Leflon, without any blot even in our own Nature, and this truely the only way to be the beft Proficients in this following and imitating of all good. In him all even thofe biefiings that men moftdefpife, God teaching them by aftingthem and calling us to follow 5 Learn ofme^ for I am meek and lowly in heart : but this is too large a fubjeft. Would you advance in all Grace, ftudy Chriil much, and you (hall find not only the pattern in him, but ftrength and skill from him to follow it. x, The Advantage, who is he that will harm you. The very name or it fays fo much, a good worthy the following for it felf : but there is this iurther to rfwade.it, that bcfides higher benefit, it oitentimes cut ( »9 ) cuts off the occafions of prefent evils and diflurbanccs that otherwifc men are incident to Who is he? Men even evil men will often be overcome by our blamelefs and harmlcfs behaviour. i. In the Lire of a Godly Man taken toge- ther in the whole body and frame of it, there is a grave beauty or comelinefs, that oftentimes forces fome kind of reverence and refpeft to it, even in Ungodly minds. 2. Though a Natural man cannot iove them fpiritu- ally, as Graces of the Spirit of God, for fo only the partakers of them are Lovers of them i yet he may have, and ufuaily hath a natural liking and efleern of fome kind of vertues which are in a Chriftian, and are not in their right nature in any other to be found ; tho a Moralift may have feme what like them, Meek- ttefs, and Patience, and Charity, and Fidelity, &c. . 3. Thefe and other fuch-like Graces do make a Chriftian life to inoffenfive and calm, that except where the matter of their God or Fveligton ismade the Crime, malice it felf can fcarce teil where to fallen irs Teeth or lay hold, hath nothing to pull by, though ir would, yei, oftentimes for want of work or occa- frons, 'twill tall a deep for a while, whereas Ungodii- nefs and Iniquity fometimesby breaking ^rut into no- torious Crimes, draws out the Sword of Civil Juftice, and where it rifesnot fohigh, yet it involves Men in- to frequent contentions and quarrels, Prov. 23. 29, how often arethelufts, and pride, and covetoufnefs of men paid with dangers,and troubles,and vexations, that befides what is abiding, do even in prelent fpring out of them} now thefe the Godly pafsfree ofby their juft, and mild, and humble carriage \ whence fo many jars a?id firifs among!! the greateft part , but from their ur£ chrlflian (120) chHftian Hearts and Lives^ from their lufts that war in their verniers, their felf love and unmcrtified Pafiions, he will bate nothing of his Will, nor the other of his. Thus where Pride and Paffion meets on both fides, it cannot be, but afire will be kindled, when hard Flints {hike together, the fparkles will fly about: but a foft mild fpirit is a great preferver of its own peace, kills the power of conteft, as Wooll packs or fuchlike foft matter molt deads the force of Bullets. A foft anfveer turns away math, lays Solomon, beats it off, breaks the bone, as he fays, the very ftrength of it, as the bones are in the body. And thus we find it, they that think themfelves high-fpirited, and will bear leaft as they fpeak, are otten, even by that, fore'd to low moft, or to burft un- der't; while Humility and Meeknefs efcape many a burden, and many a blow, always keps peace within, and often without too. Obf i. If this were duely considered, might it not do fomewhatto induce your minds to love the way of Religion, for that it would fo much abate the turbu- lency and unquie!:nefs that abounds in the lives of men, a great part whereoi the moft do procure by the earth- Sincfs and difternper of their own carnal minds, and the diforder in their ways that arifes thence. 2. You, whofe hearts are fet towards God, and your Feet entred into his ways, f hepe you find no reafon tor a charge, but many to commend and endear that \V3.y to you every day more than another, and a- mongft the reft even this in them you efcape many even prefent mifchiefs, that you fee the ways of the World are full of. And if you will be careful to p!y your Rule, and ftudy your Copy better, you (hall find it morefo, the more you follow that which is good, the (m ) the more (hall you avoid a number of outward evils that are ordinarily drawn on upon men by their own enormities and paflions : keep as clofe as you can to the genuine even Traft of a Ghriftian walk, and labour for a prudent and meek behaviour, adorning your MaH r# holy Profefiion, and this fliall adorn yon, and fome- times gain thofe that are without, yea, even your E- nemies (hall be conftrain'd to approve ic Tis known how much the ipotlefs Lives and patient Sufferings of the Primitive Chriftians did fometimes work upon their Beholders, yea, on their Perfecutors, and perfwaded fome that would not fhare with them in their Religion,yet tofpeakand write for them. Seeing then that Reafon and Experience do joynt- ly aver it, that the Lives of Men converfant together, have readily very much influence one upon another; for example is an animated or living Rule, and is both the fhorteft and powerfulleft way of teaching, Obf: i. Whofoever are in exemplary or leading place in relation to others, be it many or few, be ye firit followers of God, fet before you the Rule of Holi- nefs, and withal the beft and higheft examples of thefe that have walkt according to it, and then you will be leading in it, thofe that are under you; and bent to follow you info doing, will follow that which is good. Lead and draw them on by admonifliing, and coun- felling, and exhorting 5 but efpecially by walking. Paftors, [tuttvi'] tnfampks, as our Apoftle hath it, that they may be ftampt aright, taking the impreflion of your Lives, found Doftrine alone will not (erve, tho*»^^/- the Water you give your Flocks be pure, yet if you JWx«v, lay fpotted Rods before them, it will bring forth »*'*»-„ fpotted Lives in them , either teach not at all •"?' I* or teach by Rhetcrick of your Lives. Elders * befuch Jfa^#< R in ( «»; in grave and pious carriage whatfoever be your years, for young Men may be io, and poffibly gray Hairs may have nothing under them but gaddiihnefs and folly many- years old, habituated and inveterate ungodlinefs. Parents and Maflers, let your Children and Servants read in your Lives the Life and Power of Godlinefs, thePraftice of Piety, not lying in your Windows or corners of your Houfes, and confined within the Clafp of the Book, bearing that or any fuch like Title, but fining in your Lives, idly> You that are eafily receptive of the impreffion of example, beware of the ftamp of unholinefs, and a carnal formal courfe of profeffion, whereof the exam* pies are moft abounding, but though they be fewer that bear the lively Image of God imprefs'd on their hearts, and exprels'd in their A&ions, yet ftudy thefe, and be followers of thofe as they are of Chrift. I know you will efpy much irregular and unfandified carriage in us that are fet up for the Miniftry, and look round will find the World lying in wickednefs, yet if there be any that have any fparks of divine light in them converfe with thofe and follow them. 3. And generally this to all, for none fo compleat, but may efpy lomc imitable and emulable good even in meaner Chriftians, acquaint your felves with the Word she rule of holinefs, and then with an eye to that look on one another, and be zealous of progrefs in the ways of holinefs, choofe to converfe with fuch as may excite you and advance you both by their advice and example. Let not a corrupt Generation in which you live, be the worfe by you, nor you the vvorfe by it, as far as you necellarily ingage to fome conventi- on with thofe that are unholy, let them not pull you into the mire, but if you can, help them out 3 and let not ( 123 J not any cuftome of Sin about you, by familiar feeing, gain upon you fo as to thi'ikit fafhionable and comely, yea, orfo as not to think it deform and hateful , know that you muft row againft the Scream of wickedn^fs in the World, unlets you would be carried with 9 to the dead Sea or Lake of Perdition } take &iik grave counfel given, Rom. n, be not conformed to this woHd^ but be ye transformed by the rate wing of your mir.d, which is the daily advancement in renovation, purifying and refining every day. Now in this way you {hall have fweet inward peace and joy, and fome advantage outward, that Men, ex- cept monftruoufly cruel and malicious, will notfo rea- dily harm you^'twill abate much of their rage,but how- ever if you do not efcape fuffering by your holy carri- age, yea if you fufler even for it,yet in that are ye happy. Ver. 1 4. 1 ^fBut and ifyoufujfer for rtghteoufnefs fake happy are you ; And be not afraid of their terr ours, neither be troubled. IN this two things. Firft, Even in the molt blame- lefs way of a Chriflians fuffering fuppofed. Secondly, Their happinefs even in fuffering afferted. iff. Suffering fuppofed notwithstanding ofrighteouf- nefs, yea for righteoufnefs, and that not as a rareunu- fual accident but as the frequent lot of Chriflians, as Luther oils Perfection malm genius Evangelii. And this we being forewarn'd to be not only the poffible but the frequent lot of the Saints, ought not R 2 to r »4 ) to hearken to the falfe prcphecies of our own (elf- love, that divines what it would gladly have, and eafily perfwades us to believe it , think not that any pru- dence will lead you by all oppofitions and malice of an ungodly World, but many winter blafts will meet you in the moft inoffenfivc way of Religion if you keep- flreight to it. Suffering and war with the World is a part of the godly Man's portion here which feems hard, but take it altogether 'tis fweet , none in their wits will refufe that legacy entire, in the World yt fidl have trouble % but in me ye fball have peace. Look about you and fee if there be any eftate of Man or courfe of lite exempted from troubles, the greateft ufually fubjeft: to greateft vexations, as the largeft bo- dies have the largeft fliadows attending them. We need not tell Nobles and rich Men that Contentment doth not dwell in great Palaces and Titles, nor full Cof- fer^ they feel it that they are not free of much anguifh and moleftation, and that a proportionable train of cares as conftantly, as of Servants, follows great place and wealth 5 riches and trouble, or noife fignified by the feme Hebrew word, and Kings find that their Crowns that are fetfo richly with Diamonds without, are hn5d with Thorns within. And (peak of Men that are Servants to unrightc- oufnefs, befideswhat is to come, are they not often forc'd to fuffer amongft thefervice of their lufts, the ciiftempers that attend the unhealthy, intemperance and poverty, that Dogs luxury at the heels, and the fit punifhment of voluptuous perfons in painful difeafes that either quickly cut the thread of Life, or make their aged bones fullof the fins of their youth. Take what way you will, there is no place nor condition fo ienc'd and guarded,, but publick calamities, or perfonal griefs find a w ay to reach us. Seeing- ( "5 ) . Seeing then we muft fuffer, however 5 this kind of differing, to fuffer for righteoufnefs is far the beft, what he laid ill, of doing ill, we may well fay of fuffer- siiioUni* ing ill, if it muft be, 'tis bed to be for a Kingdome. J^JjJj^ And thofe are the terms on which Chriftiansare called ca*f* w» to fuffer for righteoufnefs, if we will reign with ChriflfiM^w' certain Vis we muft fuffer with him, and if we do fuffer with him., 'tis as certain we fhall reign with him : And therefore fuch (ufferers are happy. But I fhall profecute this fuffering for righteoufnefs on- ly with relation to the Apoftle's prefent reafoning,hiscon- lufion he eftablifties.i.From the favour and proteftionof God, 2. From the nature of the thing it felf* Now we would confider the confiftence of this fuppofition with thofe reafons. 1. The Eyes of the Lord being on the righteous for their good, and his Ear open to their Prayer how is it that for all that favour and infpe&ion they are fo much expos'd to fuffering, and even for the regard and af- fection they bear towards him, fuffering for righte* oufnefs, thefe feem not to agree well , yet they do. Tisnot faid that his Eye is fo on them, as that he will never fee them affli&ed, nor have them fuffer any thing, no : but this is their great priviledge and comfort in fuffering, that his gracious Eye is then upon them, and fees their trouble , and his Ear towards them nn fo as to grant them an exemption ( for that they will not feek for ) but feafonable deliverance* and in the mean while ftrong fupport, as is evident in that $£tk Tfalm If his Eye be always on them he fees them fuifer often, for their affticlious are many, ver. i#. and it his Ear be to them, he hears many fighs- and cries prefb'd out by fufferings, and they are content, this (n6 J this is enough, yea better then not to fufler, they fuffer and often direttly for him, but he fees it all, takes perfeft notice ont, therefore 'tis not loft. And they are forced to cry, but none of their cries efcape his Ear, he hears, and he manifefts that he fees, and hears: for he delivers them, and till he does he keeps them from being crufh'd under the weight of the fuffering, he keeps all his bones not one of them is broken. He fees, yea appoints and provide thefe eonfli&s for his choiceft Servants , he fets his Champions to encounter the malice of Satan, and the World, for his fake, to give proof of the truth, and the ftrength of their love to him for whom they fuller, and to over- come even in fuffering. He isfure of his defign'd advantages out of the fuffer- ings of his Church and Saints for his name, helofes nothing, nor they lofe nothing} but their Enemies , when they rage mofl and prevail mofl are ever thejmoft lofers, his own glory grows and his peoples graces grow, yea their very number grows, and that fometimes mofl, by their greatefl iufferings. It was evident in the firft Ages of the Chriftian Churches, where were the glory of fo much invincible love and patience if they had not been fo put to it? 2. For the other, that the fa id following of good would preferve from harm, it fpeaks truly the nature of it, what 'tis apt to do, and what in feme mcafure it often doth, but the confiderirg the nature of the World, its enmity againjl God, and Religion, that ftrong poyfon in the Serpents Seed, it is not ftrange that it often proves otherwiie , that notwithstanding the righteous carriage of Christians, yea even becaufe of it they fuffer much.- 'tis a relolv'd cafe, all that will live C «7 J live godly muft fuffer Perfecution, it meets a Chrir ftian in his entry to the way of the Kingdomc, and goes along all the way, no fooner begin thou tofeek the way to Heaven 5 but the World will feek, how to vex and moleft thee, and make that way grievous, if no other way, by feoffs and taunts, as bitter blafts to deftroy the tender blodom, or bud of Religion, or (as Herod) to kill Chrift newly born: you ihall no fooner begin to enquire after God but twenty to one, they will begin to enquire if thou art gone mad, but if thou knoweft who 'tis whom thou haft trusted and whom thou loveft, this is a fmall matter, what though it were deeper and fhar per fufferings, yet flill if you fuffer for righteottfnefs, happy are you. Which is the Second thing was propofed, and more particularly imports,that a Chriftian under the heavieft load of fuffer. ings for righteoufnefs is yet ftill happy, notwithflanding thefe fufferings. idly. That he is happier even by thefe fufferings. And, 1. All the fufferings and diftreffes of this World are not able to deftroy the Happinefs of a Chriftian nor diminilh it, yea, they cannot at all touch it, 'cis out of their reach. If it were built on worldly enjoy- ments, then worldly deprivements and fufferings might lhake it, yea might undo it, when thofe rotten ftoups fail, that which refts on them muft fall, he that hath fet his heart on his riches, a few hours can make him miferable ; 'tis almoft in any bodies power to rob him of his Happinefs, a little flight or difgrace undoes him, or whatfoever the Soul fixes on of thefe moving unfixed things, pluck them from it, and it muft cry after them, ye have taken away my Gods. But the believer's happineis isfajfe, ouc of foot, fie, may be impoveriilied and impnfon'd, and tortur'dJ and C «»8 ) and kill'd ; but this one thing is out of hazard , he cannot be miferable, ftill in the mi eft oi all thefe fub- fifts a happy Man. If all Friends be fhut out, yet the vifits of the Comforter may be frequent, bringing him glad tydings from Heaven, and coramuoing with him of the love of Chrift, and folacing him in that. Twas a great word for a Heathen of his falfe Accufers, kill me they may, but the) cannot hurt me, how much more confi- dently may the Chriflian fay fo,banifhment he fears not, ior his Country is above 5 nor death, for that fets him iioine into that Country. The believing Soul having hold of Jefus Chrift can eafily defpife che beft, and the word of the World, and give a defie to all that's in it, can fliare with the Apoltie in that which he gives, / am perfwaded that neither death nor life /hall feparate me from the love of God, which is in Chrijl Jefus our Lord* Yea what tho' the frame of the World were a diffolving and falling a pieces this happinefs holds* and is not ftir'd by it, tor 'tis in that Rock of Eternity, that ftirs not, nor changes at all. Our main work truly if you will believe it is this, to provide this immoveable happinefs that amidft all changes, and loffes, and fufferings, may hold firm. You may be free, chofe it rather, not to ftand to the cour- tefieofany thing about you, nor ofany Man, whether enemy or friend, for the tenure of your happinefs lay it higher and furer, and if you be w ife provide fuch a peace as will remain untouch'din the hotteft flame, fuch a light as will fhine in the deepeft dungeon and fuch a life as is fafe even in death it f elf, that life that is hid with Chrift in God. But if in other fufferings, even the worft and faddeft, the Believer is ftill a happy Man, then more efpecially in (I29) in thofc that are the beft kind,fufFering for righteoufnefs^ not only do they not detract from his happinefs$ but, idly. They concur and give acceflionto it,he is happy even by fo fuffering. As will appear from the follow- ing confiderations. r. Tis the happinefs of a Chriftian, until he attain perfection, to be advancing towards it, to be daily refining from fin, and growing richer and ftronger in the graces that make up a Chriftian a new creature,, to attain a higher degree of patience, and meeknefs, and humility, to have the heart more weaned from the Earth and fixed on Heaven ; now as other afflictions of the Saints do help them in thofe their fufferings for righteoufnefs, the unrighteous and injurious dealing of the World with them have a particular fitnefs for this purpofe, thofe trials that come immediately from God's own hand feemto bind to a patient and humble compliance with more authority, and flmay fay) neceffity, There is no plea, no place for fo much as a word, unlefs it be directly and exprefly againfl the Lord's own dealing, but unjuft fuffering at the hands of Men requires that refpect unto God, without whofe hand they cannot move, that for his fake, and for reverence and love to him, a Chriflian can go through thofe with that mild evennefs of Spirit, that overcomes even in fuffering. And there is nothing outwrard more fit to perfwade a Man to give up with the World and itsFriendfhip9 than to feel much of its enmity and malice, and that directly acting it felf againfl Religion, making that the very quarrel which is of all things deareft to a Chriftian, and in higheftefteem w ith him. If the World fliould carefs them, and fmileonthem, they might be ready to forget their home, or at leaft S to ('1°) to abate in the frequent thoughts and fervent defires of it, and turn into fome familiarity with the World and favourable thoughts of it, and thus let cut iomwhat of their hearts after it, and thus grace would grow faint by the diyerfion, and calling forth of the Spirits, as fa Surtirtiet in Bhe hortclt and faired weather 'tis with the body. Tisa confirm'd obfer/ation by the experience of all Ages, that when the Church flourifli'd moft in opibus ma- outward peace and wealth, it abated moft of its fpi- pr.iimti. ritual lultre, which is its genuine and true beauty, and bus minor. w^en ;t feemy moft miferable by perfecutions and fuf- ferings 'cwas mod: happy in flncerity, and zeal, and vigour of grace 5 when the Moon (bines brighteft to. wards the Earth 'tis dark Heavenwards \ and on the contrary when it appears not, is neareft the Sun and clear towards Heaven. idly. Happy in a&ing and evidencing, by thofe Of- ferings for God, their love to him. Love delights in difficulties, and grows in them : the more a Chriflian fuffers for Chrift the more he loves Chiift, accounts him the dearer, and the more he loves him, ftill the more can he fuffer for him. $dly. Happy as in teftifying love to him, and glo- rifying him, fo in conformity with him, which is loves ambition, affects likenefs and harmony at any rate, a Believer would readily take it as an affront, that the World fhould be kind to him, that wasfo harfh and cruel to his beloved Lord and Matter. Canft thou expect or wouldft thou wifh fmooth language from that World that reviFd thy Jefus, that called him Beet- zeiui , couldft thou own and accept friend/hip at its hands that buffetted him and (bed his blood, or art thou rather moft willing to ihare with him, and of S. Pa*rs . ( «3" ) S. Pauls mind, God fori id that I flould glory in any thing^Pe^vu^ fave m the Crofs ofChri/f, whereby the World is crucified £vct?:Jcr$t to me, and 1 unto the World. 4. The rich fupplies of fpiritual comfort and joy, that in thofe times of differing are ufual, that as differ- ings for Chrift do abound confolations in him abound much more, as the Apoftle tedifies. God fpeaking mod: peace to the Soul when the World fpeaks mod War, and enmity agunftit, and this compenfes abundantly, when the Chriftian lays the greated fufferings Men can inflift in the one ballance, and the lead glances of God's countenance in the other, it fays 'tis worth all the enduring of thefe to enjoy this, fays with David let them curfe, but blefs thou ; let them frown, but fmile thou. And thus he ufually doth, refreihes fuch as are prifoners for him with vifits, that they would buy again with the harded redraint and debaring of neareft friends. The World cannot but mifjudge the date vident of differing Chriftianr, it fees their Crcfles, but not their cLZ&ar] anointings. Was not St. Stephen . think you , in a mm°ne,s happy pofture even in his enemies hands, was he s. Bern, afraid ofr the Showre of Stones coming about his ears that faw the Heavens opened, and Jefus danding on the Father's right hind, fo little troubled with the doning him, that as the Text hath it, in the midflof them, he fell a fleep. 5. If thofe bufferings be fo fmall , weigh'd down even with prefent comforts , and fo the Chridian happy in them in that regard, how much more doth the weight of Glory furpafs, that follows thefe fuffer- ings, they are not worthy to come in comparifon, they are as nothing to that glory that /hall be revej/ed'm the Apodle's Arithmetick, [Ao^o^at] when I have caft up the fum of the fufferings of this prefent time, this S 2, inltant ('32 ) inftant, this to vSv they amount to jufl nothing in refpecT: of that glory. Now thefe lufFerings happjr, becaufe the way to this happinefs, and pledges or it, and ( if any thin** dp ) they raife the very degree of ity however \\s an exceeding excellent weight of glory: the Hebrew word that fignifies glory , fignifies weight 5 yet the glories that are here are all too light, except in weight of cares and forrows that attend them , but that hath the weight of compleat blefiednefs, fpeak not of all the fufFerings nor of all the profperities of this poor life, nor of any thing in it, as worthy of a thought when that glory is named, yea let not tins life be called life, when we mention that other life, that our Lord by his death hath purchas'd for us. Be not afraid of their terrour ] No time, nor place in the World 10 favourable to Religion, that it is not ftill needful to arm a Chriftian mind againft the out- ward oppofitions and difcouragements he (hall meet with all in his way to Heaven. This the Apoftle's Icope here, and doth it. 1. By an Aflerticn. 2. By an Exhortation. The Aflertion, that in fuffering for righteoufnefs they are happy. The Exhortation con- form to the Affcrtion, that they fear not, why fhould they fear any thing that are allured of happinefs , yea that are the more happy by thofe very things that feem mod to be feared. The words are in part borrow'd from the Prophet Efay, and he relatts them as the Lord's words to him^ and other godly perfons with him in that time, coun- termanding in them that carnal diftruftful fear, that drove a prophane King and people to feek help ra- ther any where than in God, who was their flrength, fear not their fear, hit fan 9 if y the Lord, and let him fa your fear, &c. Ifa. 8. 12, 13, This C *33 ) This the Apoftle extends as an nniverfal Rule for Chriftians in the midft of greateft troubles and dan- gers. The things oppoted here are, a perplexing troubling fear of fufferings, as the Souls diftempcr, aud afandti- fying of God in the Heart, as the Sovereign Cure of it, and the true Principle of a healthful found Confu- tation of Mind. Natural Fear, though not evil in it felf, yet in the Natural Man, is conftantly irregular and diforder'd in the aftingsof it, Hill miffing its due object, or meaiure, or both ; either running in a wrong Channel, or over- running the Banbv As there are no pure Elements to be found here in this lower part or the World, but on- ly in the Philofophers Books, they define them fo, but find them no where, thus we may fpeak of our natural Pafiions as not finful in their Nature, yet in us that are naturally finful,- yea., full of 'fin, they cannot q[c$[c the mixture and allay of it. Sin hath put the Soul into an univerfaldiforder, that it neither loves nor hates what itought,noras itoughr, hath neither right joy, norforrow, nor hope, nor fear, a very fmall matter furs and troubles k 5 and as waters that are ftirr'd (fo the Word figntfies) having dregs in m&p the bottom become muddy and impure, thus the Soul %?$7a by carnal Fears, is confus'd, and there is neither quiet nor clearnefs in it. A troubled Sea as it cannot reft, fo in its reftlelTnefs, it cajh up mire, as the Prophet fpeak?. Thus it is with the unrenewed Heart of Man, the leaft blalts that anfe difturb it, and make it reftlefs, and its own impurity makes it call up mire, yea5 7as never right wiih him, either he is afleep in carnal confidence, or being (hak;d out of that, he is hurried and tumbled too and fro with carnal Fear?, either in a Lethargy,. in C 154) in a Fever, or trembling Ague : Readily when troubles are at diftance he iolds his hands, and takes eafe as long as it may be, and then being furpris'd, when they come rufhingon him, hisfluggiih eale- is pay'd with a iurcharge ci perplexing and affrighting [ears. And is not this the condition of the moft ? Now becaufethofe Evils are not fully cured in the Believer, but he is fubjecT: to carnal fecurity, as David* I /aid in my Profperity* I (hall never be moved, and with undue fears and doubts in the apprehenfions or feeling of trouble, as he likewife complaining, cenfeffes the dejection and difquietnefs of his Soul, and again that he had almoft loft his (landing, his feet had well nigh f/ift, therefore 'tis very needful to caveat them often with fuch words as thefe, fear not their fear, neither he )e troubled. If you take it objectively their fear, be not affraid of the World's malice, or anything it can effect, or it may be Objectively, as the Prophet means, do not you fear after the manner of the World, di- itruftfully troubled, with any affliction can befall you. Sure it is pertinent in either fenfe or both together, fear not what they can do, nor fear as they do. Ifwelookon the condition of Men, our felvesand others, are not the minds of the grcateft part dnbtivivi- continually tofs'd, and their lives worn out be- mur & twixtvain hopes and fears providing uncefFantly new matter of difquietnefs to themfelves. Contemplative Natures have always taken notice of this grand Malady in our Nature, and have attempted much the cure of ir, beftow'd much pains in feekirg out Prescriptions and Pvules for the attainment of a fettled tranquillity of Spirit, free from the fears and troubles that perplex us: but they have prov'd but Mcuntebanks, that give big words enow, and do little or nothing imnmur. C 135 ) nothing, allPhyficfansofno value, crof nothing, good for no;hing, as Job fpeaks. Some things they have laid well concerning the outward Caufes of this inward Evil, and of the ineffic icy of inferiour outward things to help it, but they have not defcended to the bottom and inward Caufe of this our wretched unquiet Con- dition, much lefe afcended to the true and only Reme- dy of it. In this, Divine Light is needful, and here we have it in the following verfe. Verfe 1 y. 1 j. (But fanElifie the Lord God in ywr hearts : and be ready always to give an anfwer to every man that asketh you a reafon of the hope that is in you, with meeknefs and fear. IMplying the caufe of all our fears and troubles to be this, our ignorance and difregard of God, and the due knowledge and acknowledgment of him to be the onlyeftablifhment andftrength of the mind. In the words confider thefe three things, 1 . This re- fpe£t of God as 'tis here exprefs'dT Sanftifie the Lord God. 2. The feat of it, in pur hearts, 3. The Fruit of it, the Power that this, fanftifie God in the heart, hath to rid that heart ofthofe fears and troubles to which'tis here oppofed as their proper remedy. Sanftifie~] He is holy, mod holy, the Fountain of Holinefs, 'tis he, he alone powerfully fanftifies us, and then, and not till then we fanftifie him. When he hath made us holy, we know and confefs him to be holy, we C »3« ) we worfhip and fetve our holy God, we glorifie him with our whole Souls, and all our AfFeftions, we fan- ftifie him by acknowledging his Greatnefs, and Power, and Goodnefs, and which is here more particularly in- tended, we do this by a holy fear of him, and faith in him, thefe confefs his Greatnefs, and Power, and Good- nefs, as the Prophet is exprefs, fanftifie him% and let him he pur fear and your dread. And then adds, if thus you fanclifie him, you fhal! further fanftifie him, be 'fkallfa your Sanftuary, you (hall account him fo in be- lieving in him, and iliall find him-fo in protecting yGU, you (hall repofc on him for fafety, and thefe particu- larly cure the heart cf undue fears. In your hearts'] To be fanclified in our Words and Aftions, but primely in our Hearts, as the Root and Principle of the reft. He fan&ifies his own through- out, makes their Language and their Lives holy, but fir ft and mod: of all their Hearts, and as he chiefly fanttifiesir, it chiefly fandifies him, acknowledges and worihips him often when the Tongue and Body do not, and poflibly cannot well joyn with it, Fears, and Loves, and Trnfts in him which properly the out- ward Man cannot do, tho' it does follow and is acted by thefe affections, and fo hath fliare in them in its ca- pacity. Beware of an external fuperficial fan&ifying of God, for he takes it not fo, he will interpret that a prophan» ing of him and his name,be not decei ved,he is not mocked, he looks through all Vifages and Appearances in upon the Heart, fees how it entertains him, and (hinds affe&ed to him, hit be poifefs'd with reverence and love more than either thy tongue or carriage can exprefs, and if it benot fo, all thy feeming-worfhip is but injury, and thy fpeakingof him, is but babling, be thy Difcourfe never (>37 ) never fo Excellent, and the more thou haft feemed to fanftifie God while thy heart hath not been chiefin the bufinefs, thou /halt not by fuch fervice have che lefs, but the more tear and trouble in the day of trouble, when it comes upon tbee Noeftatefofar off from true con- folation, and fo full of horrors, as that of rhe rotten- hearted Hypocrite, his rotten Heart is fooner fbakt to pieces, than any other. If you would have heart* peace in God, you muft have this heart fanftitying of him- 'Tis the heart that is vex a and troubled with fears, the chfeate is there, and if the prefcribed remedy reach not thither, 'twill do no good, but let your hearts fanclme him, and then he ihall fortifie and eftablifti your hearts. This fanttifying of God in the Heart, compofes the Heart and frees it from fears. i. In general, the turning of the Heart to confider and regard God, takes its off from thofe vain, empty, windy things that are the ufual caufes and matter of its fears, it feeds on wind, and therefore the bowels are tormented within, the Heart is fubjeft to difturbance, becaufe it lets out It felf tofuch things, and lets in fuch things into it felfas are ever in motion, and full of in- stability and reftlefnefs, and (o canno: be at quiet till God come in and caft out thefe, to keep the Heart within, that it wander out no more to them. 2. The particulars of Fear and Faith, work particu- larly in this. i. That Fear, as greareil, overtops and nullifies all lcfler^ars, the Heart poflefs'd with t^is fear-, bath no room for the other, i refolves the Heart in point of duty, what it lhould and muft do, not offend God by any means,lays that down as indifputable, and foeafesit of doubtings and debates in that kind, whether (hall I T comply ( 1#J comply with the World, and abate fomewhat of the fincerity and exatt way of Religion to pleafe Men,or ty efcape persecution or reproaches g no, 'tis unqueftiona- b!y bed, and only neceffary to obey him radier than Men, to retain his favour be it with diiplc^fing the raoft rcfpe&edandconfiderable Perions we know, yea, rather chuie theuniverfal and higheftdtlpieafure of all the World for ever, than his lmalleft difcountenance for a moment } counts that the only indifpenfible ne- ceffity to cleave unto God and obey him. If I pray, 1 fhall be accufed, might Daniel think, but yet pray [ muftj come on't what will, fo if I worfhip God in my Prayer, they will mock me, I fhall pafs for a Fool, no matter for that, it muft be done, I muft call on God and itrive to walk with him} this puts the mind to an ea(e, not to be hanging betwixt two, but refolv'd what lMn.3. 10. to do, we are not careful, (aid they, to avfwer thee, 0 King, our Qcd can deliver us : but however, this we have put out of deliberation, we will nor worlhip the Image : As one (aid, tton cportet vivere fed cportet na- vigare, 'tis not neceiTary to have the Favour of the World, nor to have Riches, nor to Live; but 'tis ne- ceflary to hold faftthe Truth, and to walk Holily, to fan&ifie the name of our Lord, and Honour him whe- ther in Life or Death. 2. Faith in God clears the mind, and difpels carnal fears, the mod fure help, what time lam afraid "flays David) J will truH in thee. It refolvcs the mind con- cerning the event, and fcatters the multitude of per- plexing thoughts that arife about that, what fhall be- come of this and that ? what if fuch an enemy prevail > what if the place of our abode grow dangerous, and we be not provided as others are for a removal ? no mat- ter fays Faith, though all fail, I know of one thing will ( m ) will not, I have a Refuge, that all the ftrcngth of Na- ture and Art cannot break in upon, or demolifh, a high Defence, my Rock in whom I truft,&tc. Pfal. 62.5,6. The firm belief of, and retting on his Power, and Wif- dom, and Love, gives a clear fatisfying anfwer to all doubts and fears. It differs us not to {land to jangle with each triiiling grumbling cbje&ion, but carries all before lUnakes day in the Soul, and fo chafes away thofe fears that vex us only in the dark, as affrightful fan- cies do. This is indeed tofandhfie God, and give him his own Glory, to reft on him 5 and it is a fruitful, homage done to him, returning us (o much Peace and Victory over Fears and Troubles, perfwades us that no- thing cm feparate from his Love, and that only we iearVJ, and fo the things that cannot reach that, can be eafily defpifed. Seek to have the Lord in your Hearts, and fan&ifie him there, he fhall make them ftrong, and carry them through all dangers; though I walk, fays David, through the valley of the fhadeiv of death \ 1 will fear no ill, for thou art with we, Pfal, x}« fo Pfal. 2,7. 1. What is it makes the Churcn (b firm and (tout-, though the Sea roar, and the Mountains he caji into the midfi of the Sea : yet we will not fear, that's ir, God is in the midfi of her, (he fhall not te moved. No wonder, he immove- able, and tnerefore doth eftabhih all where he refides. If the World in the middle of the Heart, it will be often (haken, for all there is continual motion and change, but God in it keeps it {table. Labour to get God into your Hearts, redding in the mid ft of them, and then in the mid ft of all Conditions they fhall not move. In jour hearts.'] Our condition univerfaliy expolld to fearch and troubles, and no man fo ftupid but fiudies T 2 and ( 14° ) and proje&s for fome Fence againfl: them, fome Bul- wark to break the incurfion of Evils, and fo put his mind to fome eafe, ridding it of the fear of them, thus the mod vulgar Spirits in their way, for even the Brutes from whom fiich do not much differ in their a&ingsand courfe of Life too, are inftrudted by Na- ture to provide themfelves and their young Ones of Shelters, and the Birds their Nefts, and the Beads their Hole* and Dens. Thus men gape and pant after gain, with a confus'd lll-examin'd fancy of quiet and fafety in it, once to reach fuch a day as to fay with him in the Gofpel, Soul take thine eafe9 thou haft much Goctfs laid up for muny years, &c. though warn'd by his (hort eafe there, and by many watch- words, yea, by daily ex- perience, that days may come, yea,one day will, where fear and trouble fhall rufh in, and break over the higheft Tower of Riches, that there is a day call'd the Day of Wrath, wherein they profit not at all, thus Men feek Safety in Greatnefi, or Multitude, or fup. pofed Faithfulnefs of Friends, feek by any means to be lirongly underfet this way,to have many, and powerful, and confident Friends. But wifer men perceiving theunfafety and vanity of thefe, and all external things, have caft about for fome higher Courfe, they fee a neceffity of retiring, a Man from externals that do nothing, but muck and de- ceive mod thofe that truft moft to them, but they cannot well tell whither to direct i in, the bell: of them bring him into himfelf, and think to quiet him lb, but the Truth is, he finds as litrle there, nothing truly ftrong enough within him, to hold out agamft the many iorrows and fears that ftill from without do affault him, fo then though 'tis well done to call off a yea is one with him , yet while this is wanting, as to a Believer it maybe, theother is our duty to Sanftifie the Lord in believing the word of Grace, and believing on hut! , repofmg on his Word, and this even fever'd from the other doth deliver in a good mealure from diftra&ing fears and troubles, and fets the Soul at fafety. Whence is it that in times of Perfecution or Trouble* Men are troubl'd within and rackt with tears, but be- xaufe inftead of God, their hearts are glued to thote things that are in hazard by thofe troubles without, their eftates.or their eaie,or their Hves$the Soul deftitute of God efteemsio highly of fuch things, that it cannot but exceedingl) kel when they are in danger, and fear their iofs moft, gaping alter fome imagio'u good, and Oh / if I had but this J were well 5 but then iuchorfuch a thing may ftep in and break all my Prcjsfts - and this croubles the poor Spirit of Man that hath no higher ans, but fuch as are fo eafily blafted, and ftill as .any tiling in Man lifts up his Soul to vanity, it muft needs tall down agau« into vexation. There is a word or two in the Hebrew for Idols % that fignihe withal troubles zndZertQn, and fo 'tis certainly : All our Idols prove (o to us, fill as with nothing but anguifli and troubles, with unprofitable cares and fears that are \j good Ci46) good for nothing but to be fit punifhments of that fol- ly, out of which they arife. The ardent love or wil- ful defire of Profperity, or Wealth, or Credit in the World carries with ir, as infeparably ty'd to it, a bundle of fears and inward troubles, 7 hey that will be rich (fa) s the Apoftle) fall into afnare and many noyfome and hurtful luffs, and as he adds in the next Verfe-, they fierce themfelves through with many forrows. He that hath fet his Heart upon an Eftate, or a commodious Dwelling and Lands, or upon a healthful and long Life, cannot but be in continued alarms of renewed fears concerning them, efpecially in troublous times, the lead rumor of any thing that threatneth his deprive- ment of thofe advantages ftrikes him to the hearty be- caufe his heart is in them, lam well feated, thinks he5 and I am of a found ftrong conftitution, and may have many a good day. Oh / but befide the Arrows of Peflilence that are flying round about, the Sword of a cruel Enemy is not far off, this will affright and trouble a heart void of God 5 but if thou wouldft rea- dily anfwer and difpel all thefe and fuch like fears, SanUifie the LordGcd in thy Hearty the Soul that eyes God renounces thefe things, looks on them at a great diftance, as things far from the Heart, and therefore that cannot eafily trouble it, but looks on God as with- in the Heart, fanftifies him in it and reftson him. The Word of God cures the many foohfh hopes and fears that we are naturally fick of, by reprefenting to us hopes and fears of a iar higher Nature, which fwal- low up and drown the other, as Inundations and Land- iloods, do the little Ditches in thofe Meadows that they overflow, fear vet ("fays our Saviour) him that can kill the Bod), what then, fear mud have fome work, he adds., hut (ear him that can kill both Scut and Body. Thus C H7 ) Thus in the paffage cited here, fear not their fear, but fanttife the Lord and lei him be your fear and your dread. And fo for the hopes of the World, care not to lofe them for God, there is a hope in you (as it follows here) that is far above them. Be ready always to give an anfwerJ] The real Ghriftian is all forChrift, hath given up all right of himfelf to his Lord and Matter, to be all his, to do and differ for him, and therefore fure will not fail in this which is leaft, tofpeakfor him upon all Occafions, if he fan&i- fiehiminhis Heart, the Tongue will follow, and be ready, [w&s *™Xoyxv]to give an dnjiver, a Defence or Apology. Of this here four things, i. The need of it, Men will ask an account. 2. The Matter or Subjeft of it, the hope in you, 3. The manner, with weeknefs and fear. 4. The faculty for it, be ready. 1. Religion is always the thing in the World that hath the greateft calumnies and prejudices caft upon it> and this engages thofe that love it to endeavour to clear and disburden it of them, this they do chiefly by the Trad of their Lives, the Saints by their blamelefs Aftions and patient Sufferings, do write moft real and convincing Apologies, yet lometimes 'tis expedient, yea, neceffary to add verbal Defences, and to vindicate not fomuch themfelves, as their Lord and his Truth, fuf- fering in the Reproaches caft upon them : for did they reft in their Perfcns, a regardlefs contempt of them u^rAtnu' were ufually the fitteft anfwer, but where the holy Profeffion of Christians is likely to receive either the main or the indirect bIow,and a word of defence may do any thing to award it,there we ought net to fpare do it. Ghriftian Prudence goes much in the regulating of this : for holy Things are not to be call to Dogs, U z fome (148) fotnfe arc not capable of rational Anfwers, efpecially in Divine Things, they were not only loft upon them, hut Religion indignified by conceiting : but every one that enquires a reafon or an account, which fuppofes fomething receptive of it, we ought to judge our ielves engaged to give it, be it an Enemy it he will hear, if it gain Tim not, it may in part convince and cool him, much mere be it one that tngenuoufly enquires fir fatis- faftion, and polfibly inclines to receive the Truth ; but is prejudiced agamlt it by falfe mifreprefentations of it, 2s Satan and the propSanc World ire very inventive of fuch (hapes and colours as may make Truth mofr odious* drawing monftrous mifconfequencesout ofit. and bely- ing the Praft ices of ChrifUans, making their Aflembhes horrible and vile by falfe imputations, and thus are they often neceffitared to declare the true Tenor, both of their Belief and Lives in Confeflions of Faith, and Ixe- monftrances of their carnage and cuftom. The very nameofChriftiansin the Primitive Times was made hateful by the fouleft afperfions of ftrarge wickedneffes committed in- their Meetings, and pad credibly through with all that were not particularly acquainted with ihem, thus the V/aldenfes, and fo* both were fore'd to publhh Apologies, and as here, every one bound feafonaby to clear himfelf and his Brethren and Religion. Be always ready.'] So not always to be done to every one, but Leingreadytodo, 'tis to be confidercd, when, aftd to whom, arid how far. 2. But all that they are to give account of>i9 compris'd here under (his, the hope that is in vo*> Faith is the Root ot Graces -, and of all Obedience and Holinefs, and Hope is fo near in Nature to it, that the one is commonly named for the other, for the things that Faith C»49) Faith apprehends and lays hold on as prefent in the Truth of Divine Promife?, Hope locks out for as to come in their certain performance, to believe a promife to be true before it be perform'd, is no other but to believe that it {hall be performed, and hope expats that. Many rich and excellent things do the Saints receive even in this mean dcfpileci condition they have here, but theif hope is rather mentioned as the fubjeft they may fpeak and give account of with mod advantage, both becaufe all they receive in prefent, is but as no- thing to what they hope for , and becaufe fuch as it is, it cannot be made known at all to a natural Man, and is fo clouded with their afflictions and forrows, thejfe he kQs9 but their Graces and Comforts hecannoti<5e 5 and therefore the very ground of higher hopes, fomewhat to come, though he knows not what it is, fpeaks-xoore fatisfaftion : To hear of another life and a happinefs hoped for, any man will conlefs it fayes fomething, and deferves to be confidcred. So then the whole Sum of Religion goes tinder this word, the fope that is injeu, for two Reafons. 1. For that it doth indeed all refolve and terminate into things to come, and leads and carries on the Soul to* wards them by all the Graces in it, and all the exercife of them, and all through (ervices and fuflfcrings, and aims at this as its main icope, to keep that lite to come in the Believers eye, till he get it in his hand, to en- tertain the hope of it , and bring him heme to pof- Iq(s it. Therefore the • Apoltle calls Faith, the fidjlat.ee of things hoped fer, that which makes them be before they «be, gives a folidity aid fuLfiance to than. The name of hope In other things fcaree fuits withal, biu founds a kind oi uncertainty,, and is fomewhat airy* fo< C'5°) [spesefim- of all other hopes but this 'tis a very true Word, that me* km in- ^is the name of m uncertain good 3 but the Gofpel being rer",SeD,-J enter tain'd by Faith, furniil.es a hope that hath fub- fhnceand reality in kf and all its Truths do concenter into this, to give fuch a hope. There was in St. PauPs word,befides thefitnefs for his ftratagem at that time, a Truth fuitable to this , where he afiigns his whole Caufc for which he was in queftion by the name of his /Ms. 2$. foje 0ftfje reftirretYion. And indeed this Hope carries its own apology in it for it felf and for EVeJigion. What can more pertinent- ly anfwer all exceptions againft the way of Godlinefs than this, toreprefent what hopes the Saints have that walk in that way. Tfyou ask whither tends all this your precifenefs and fingularity ; why cant you live as your Neighbours and the reft of the world about you ? Truly thereafon is this, wre havefomewhat further to look to than our prefent condition, and far more con- iiderable than any thing here ; we have a hope of Blef- fednefs after time, a hope to dwell in the prefence of God, where our Lord Chrift i* gone before us, and we know, that as many as have this hope, muft p&rijfe them* feloc* even as he is pun. The City we tend to is holy, and no unclean thing fhall enter into it, the hopes we have cannot lubfift in the way of the ungodly world, they cannot breath in that air, but are choak'd and fliil'd with it, and therefore we muft take another way, unlels we will forego our hopes and ruin ourfeKes:or company. But all that bade of Godlinefs you make, is but oftentacion and hypocrifie .• that may be your Manh. 6. jadgmenr, but if it werefo, we had but a poor bargain, they have their reward, that which they de/ire (to he /ten, of Men} is given them, and they can look for no more ; bat we would be loath it were fo with us, rhac which (•sO which our eye is on, is t;> come, our hopes are the thing upholds us, we know that we fhall appear before the Judge of hearts, where fhews and formalities will not pafs, and we are perfwaded, that the hope of the hypocrite /hall peri/h, no Man fhall be fo much difop- pointedand afhamed as he, but the hope that we have makes not alhamed .• and "while we confider that fo far are we from the regard of Men's Eyes, that were it not we are bound to profefs our hope and avow Re- ligion, and to walk like it even before Men, we would be content to pafs through altogether unfeen and de- fire to pafs as if it were fo, as regardlefs either of the approbation , or of the reproaches and miftakes of Men, as if there were no fuch thing, for it is indeed nothing. Yea the hopes we have make all things fweet, therefore do we go through difgraces and fufferings with patience, yea with joy, becaufe of that hope of Glory, and joy laid up for us. A Chriftian can take joyfully the fpoylings of his Goods , knowing that he hath in Heaven a better and an enduring fubftance, The hope. ] All the eftate of a Believer lyeth in hope, and 'tis a Royal eftate, for outward things, the Chil- dren of God have what he thinks fit to ferve them, but thofeare not their porrion, and therefore he gives often more of the World to thefe that fliall have no more hereafter ; but all their flourifh and luftre is but a bafe advantage, as a Lacquey's gaudy Cloaths that ufaally make more fhew than his that is heir of the eftate. How often under a mean outward condition and very defpicable every way, goes an heir of Glory, born of God, and fo Royal, born to a Crown that fa- deth nor, an eftate of hopes, but forich and fo certain hopes, that the lcaft thought ofchem furpafies all the World's (#jp ) fymty'i Pa^fifcflS \kn thialt funwlut for prefunt, 3 UrU in tamdi&i you fty^the befton'e, but the odds U »n fftii, ih^t when all preterit thing? (bail be palt, and fwept away,, as if chey had not been, then fhallthefe Hopersbe in eternal pofleffion, they only (hall have all for ever, time feertfd to have little or nothing here. Oh / fyqw much happier to be the meaneft Expe&ant of the Glory to come, than alone Poffeflbrof all this World 5 thefe are often held ftiort in earthly things t, and had they thegreateft abundance of them yet can- not red in that 5 fo ail the fpiritual bleilings that they do poflefs here: are nothing to the hopes that is in them, but as an earned: penny to their great inheri- tance ; (0 indeed it confirms their hope and aflures it them of that full eftate, and therefore be it never fo Ifnalli they may look on i£ with jay, not fo much looking on it as Amply in it felf.aswhat it is in relation to tint' which it teals and afeertauis the Soul 0 ; be it never fo (mail, yet is it a pledge of the great giory and happinefc which we deftreto tharein, •Jis the grand comfort of a Chriftian to look often beyond $11 that he can poflefs or attain here, and as to ajjfwer others, when he is put to it concerning his hope, fo to anfwer himfeft concerning all his prefent griefs and wants, I have a poor travellers lot here, little friendihip5 and many (traits, bin yet I may go cheerfully homewards, for thither I (hall come, and there I have riches* and honour enough, a Palace and Crown abiding me, here nothing put deep calling unto deep, one calamity and trouble, as waves follow- ing (mother s but 1 have a hope of that reft that re- h ior the people of God, I feel the infirmities of a mortal ftateti)ut my hop, cunortality content me ( "53 ) me under them, I find ftrong and cruel aflaults often* tations breaking in upon me, but for all that I have allured hope of a full victory, and then of everlafting peace. I find a law in my members rebelling againft the law of ray mind, the word of all evils, fo much llrength of corruption within me, yet there is withal a hope within me of deliverance, and I look over all to that, I lift up my head, becaufethe day of my re- demption draws nigh. This I dare avow and proclaim to all, and not be afhamed to anfwer concerning this bleffed hope. But this to be done with meehefs and fear. Meefc- nefs towards Men, and reverent Fear towards God. With Mednefs ~] Not therefore bluftring and flying out into inve&ives, becaufe he hath the better on'c againft any Man that anfwers touching this hope, as fome think themfelves certainly authoriz'd to rough fpeech, becaufe they plead for truth, and are on its fide, on the contrary, fo much the rather ftudy meek- nefs for the glory and advantage of the truth, it needs not the fervice of paflion, yea nothing (o diflerves itj. as paflion when fet to ferve it^thefpirit of truth is withal the Spirit of meeknefs,the Dove that refted on that great Champion of truth, who is the Truth it felf,and from him is derived to the lovers of truth, and they ought to feek the participation of it. Imprudence makes fome kind of Chriftians lofe much of their labour, fpeaking for Religion.and drive thofe further off that they would draw into it. And fear ] Divine things never to be fpoke of in a light perfun&ory way, but with a reverent grave temper of Spirit, and for this reafon fome choice to be made both of time and perfons. The confidence that is in this hope makts the Believer not fear Men, X to to whom he anfwers, but ftill lie fears his God (or whom he anfwers, and whofe intereft is chief in thofe things he fpealts of. The Soul that hath the decpeft ftnfe of fpirifuaj things and Knowledge of God, is molt affraid to raifcarry in (peaking ol him, moil tender and waiy how to acquit it felt when en- gaged ro fpeak of and for God. Ready ] In this, knowledge and affe&iqn, and cou- rage. Foi Knowledge, not rcquii'd ot every Chniuan t j oe able to profceute iubtilues , and encounter ths fcphTftry of Adversaries, especially in oblcure points , bui all bound to know (o much, as to be able to aver that rhope that is in them, the main Doctrine of Grace and -Salvation, wherein the mod of Men a; e lamentably ignorant. Aifc&ion fets all on work, whatfoever faculty the mind hath, it will not iuffer it to be ultlck, and ic harden's it againft hazards in defence of the truth. But the only way fo to know and love the truth and have courage ior it, is that, to have the Lord falsi- fied in the heart. Men may difpute ftoutly againft Popery and Errors, and yet be Grangers to G^d and this hope, but fure 'tis the Uvtliefl deknee, and only that which returns comfort within, when it antes from the peculiar intereft of the Soul in God, ar-d in thofe truths, and that hope that ib q;»t fiie n'd ; 't;s then pleading ior the nearelt friend, and for a Man's own rights and inheritance, and thele will animate and cd^e it, when not ior a hope you have hea>d thread of hareJy, bur a h.-pe in you, and not a hope in Believers in ge- jojera! but in you in a particular, fenie of that hope U'ltlhP. but altho \oafind it not foftrorg in you for your. particular C '55 ) particular intereft,yet are you fceking after if, and dcfir" ingit mainly as your chief defign to attain,then forbear not if you have occafion to fpcak fcrir^arid commend it others, and mantain the flveetncfs andcerainty of it. And to the end you may be the more eftahlifh'd in it, and fo the ftronger to anfwer for it, not only a- gainft IVlen, but that great AJverfary thatfeeksfo much to-infringe^know the right foundation of ir, build it never on your felves nor any thing in you. The work ot Grace may evidence to you the truth of your hope, but its ground it fad ens on is Jefus Chrift, in whom aii our rights and evidences hold good 3 his death alluring us ot freedom from condemnation, and his life and pofleffion oi glory the foundation of our hope, Hel. 6. 19. If you would have it immoveable reft it there3 lay all this hope on him, and when affaulted , fetch all your anfwers for it from him, for 'tis Chrift in you that is jour hope of glory. Cololl 1. 17. Verfe \6. \6. Having a good confclence , that whereas they [peak evil of you, as of evtl doers, they may be afhamed that faljly accufe your good Conversation in Chrtjl. THE prosperity of 'fools is their Jeftnt&iou, ( fays Solomon ) none of God's Children die oi this dileafe, of too much eafe, he knows well how to breed them, and fit them for a Kingdorne, he keeps them X 2 in ( 1*6 J in exercUe, but yet fo, as they are not furcharg'd, he not only dire&s them how to overcome, but enables and fupports them in all their contiifrs, and gives them vi&ory. One main thing tending to their enable- ment and vi&ory is this, which is hererequir'd in the Saints, and is withal wrought and maintained in them by the Spirit of God, Having a good Confcknce, &c. i. Two parties here oppoied in conteft, the evil Tongues of the ungodly, and the good Conference and Converfation of the Chriftian, theyfpeak, evilofjoa and faljly accufe you, but have you a good Conference. idly. The luccefs of their conteft, the good Con- fcience prevails, and the evil-fpeakers are afbamed. They /peak evil* ] This is a general evil in the cor- rupt nature of Man, though in (ome it riles to a grea- ter height than in others. Are not Tables, and Chamb- ers, and almoft all Societies and meetings full oi it, and even they that have fome difhkings of it, yet readily carried with the ftream, x\d for company's fake take a fliare, if not in lending in their word, yet lending their ear, and willingly hearing the detracti- ons ot others, and unlefs it be of their triends or fuch as they have intereft in, do infenfibly Aide into fome fore'd complacency, and eafily receive the impreflion of calumnies and defamings ? But the moft are more a&ive in this evil, can call in their ptnnv to make up the iliot, have their t^unt orcnticisme uprn 'orr.e body in readinels to make up the feaft, fuch as moft companies entertain one another withal, but 'tis a vile diet, Satan's name, as the Syriack calb him an ea'er of calumnies. This tongue-evil , harh irs root in tne heart,a perverfe conftitution there, pride a id felUlove, . an overweening efteem that Men naturally have of themfelves mounts them into that Chair, gives them a ( m ) a fancied authority of judging others, and {elf-love a [ ExaUeta defire to be efteem'd, and for that end /pare not to de» ^minh)^ prefs others, and load them with difgracjs, and mif- dmfibi}*- lenfures, upon their ruins to raife themlelves. *■» «W^ Bat this bent of the heart and tongue unrenew'd /WWi S, cm catch hold on any real failing, no end oi th^ir uriu i and it for idle [aj>y>v fiiig.] workkls words, how much more of Iyir-g or bit De wrBo- ing words. Learn more humility and ielf cenfuiT,blunt'^^'^ that fire edge upon your own hard and difordered hearts, Bern. that others may meet with nothing but chanty and le- nity at your hands. But particularly beware of this in more or !cfr,earneft> or in Jeft, to reproach Religion or thofe that profefs it, know how particularly the glorious name of God is' interefs'd in that, and they that dare to be affronting him, what fhall they fay.ve it, and the very ap- pearance of it where you find it, give it tefpeft and your good word at leaft, and from an external appro-1 bation, Oh/ that you would alpire to iri ward acquain- tance, with it 3 andthen no more were needful to be' faid in this, it would commend it fclf to you fufficiehWy, j but in the mean time be afhamed, be affraid of that' profeis'd enmity aga.nfl God that is among/} you, a'; malignant hateful Spirit a^ainft thofe that defire to walk holiIy,whttting your Tongues tgainft them. i. Conhder, What do you mean, thu Religion we all profels, is it the way to Heaven, or is it not $ do you believe this word or no ? It* you dc^not, what do you here > If you do> then you mud believe too , that they that walk clofeft by this Rule, are fureft in that way 5 they that dare not fhare with your Oaths, and exceffive Cups, and prophane Convention } what can you fay $ it is not pclLble to open your mouth a- gainftrhem without renouncing this Word and Faith: Therefore either declare you are no Chriftians, and Chrift not yours, or in his name, I enjoyn you that you dare no irore fpeak an ill word of Chnftianiiy, and thepow7ercf Religion, and thofe that feek after it - There be not many higher figns of a reprobate Mind, than to have a bitter virulent Spirit aga'tnft the Chil- dren of God. Seek that tie of affeftion and frater- nity, for hereby we know (fays the beloved Apoflfe St. John) that ive are trav/lattd from death to life, becaufe ivc love the Brethren. But becaufe thofe hidings are the natural Voice of the Serpents Seed, expett them, you that have a mind to follow Chrift, and take this guard againll them, that is here directed yo\)> having a good Conjcience. 'Tis a fruitlefs verbal debate, whether Confcience be a Faculty or Habit, or nor, and as in other things fo Mjgnt co- in this, that moft of all requires more folid and uieful 7l?nuglt. Confederation, the vain mind of man ieedeth on the wind, loves to be bufie to no purpofe . How much bet. ™n°J%£e ter is it to have this fupernatural goodnefs of Conlci- onemq^m ence, than to difputeabout the Nature of it, to find it jarecj*i out or their former overfight in their affairs, robe the wifer and warier by thenj, and lay up th t as bought wir, that they have payed dear for, and there- fore are careful tom-ke their bell advantage onf 5 God makes the ccnfideration of their tails , pr,eferyat£ves to bis Children from tailing, makes a medicine of this poyfon. Thus that the Confcience may be good it mud be enfightend, and it muft be watchful, both advifng before/ and after ce'nfoVing' according to that light. The mod little regard this, they walk by guefs, either ignorant Confciences, and the blind ( you lay ) fu allow many a fly, yea, how manv Confeierces with- out fenfe, as (eared with an hot Iron, flupified, that feel nothing, others fatisfied witha civil r.ghteoufnefs, an imagin'd goodnefs of confcience , becaufe they, are free from groii crimes, others that know the rule of Chriftianitv , yet ft dy not a confeicritiousr refptft to it in all things, lome tranficnt looks upon the rule and their own hearts it mav be, bur fit not down, 79 m vacant T , , . . . , ' hns m**i. ma^e ir not their bufmefs, nave time for ar:\ thirg, but that, (hare not with St./W,do not excrcife them* fejves <**3 ) felves in t\\\s to have a confchnce void cf offence towards A^s7^16- God and Men Thole were his afceticks, £aV*J] he breatii'd himfelf in driving againd what might defile the Confcience, or, as the word fignifies , elaborately £oYAov.mt wrought and drefs'd his conscience. Think you, that ;yr£vx other things cannot be done without diligence, and Hom' intention, and is this a work to be done at random, no 'tis the mod exaft and curious of all works, to have the Conicience right, and keep it fo, as watches or other fuch neatpieces oi Workmanfhip, except they be daily wound up and skillfully handled, they will quickly go wrong, yea befides daily inspection , it would ( as they ) at lometimes be taken to pieces, and more accurately cleanied, for the bed kept will gather loyl and dud 5 fometimes a Chriftian lhould fet himfeif to a more lclemn examination of his own heart beyond his daily fearch, and all little enough to have fo precious a good as this, a good Confcieme- I hey that are moil diligent and vigilant, find nothing to abate as fuperfluous, but dill need of more. The heart to be kept with all diligence, or above all keep- ing, corruption within ready to grow and gain' upon it, if it be never fo little neglected, and from without to invade it, and get in \ we breath in a corrup; in- fected air, and have need daily to antidote the heart againd it. You that are dudying to be excellent in this art of a good Confcienet\ go on, feck daily progrefs'in ir, the iiudy of Conicience is a more fweet profitable fludy than oi all Science v herein is much vexation, and the mod little or no fruir, read this book diligently and correct your Errata by that book, the word of Gor, labour to have it pure and right, other books and -works are we&epyx} citrhus, and ^tpsnyoi) ly worts, they Y 2 J (halt ( i«4) fharl not appear, but this is one of the books that (hall be op ned in that great cay, according to which we muft be judged. On this tollows a good Converfaiion. as infeparably connexed with a good Conference. Grace is of a lively a&ive nature, and doth a& like it felf; hohnefs in the heart will be holinefs in the life too, not fome good aftions , but a good Converfation , an uni- form, even trad ot life, tne whole revolution of it re* gular, the inequality ol iome Chriftians vvajs doth breed much diicredn to Religion and dilcomfort to themfelves. But obferve here. r. The order of thefe two. 2. The principle oi Loth. i. The Conk knee good, and then the Conversi- on, make the tree good, and the fruit will be good, fays our Saviour, fo here a good Conference the root ot a good Converfation; moil Men begin at the wrong end of this work, would reform the outward Man firft , that will do no good, 'twil be but dead work. Do- not reft upon external reformations, they will not hold, there is no abiding nor no advantage in fuch a w;ork, you think when reprov'd, Oh ! I will mend and fet about theredrefs of tome outward things but this is as good as to do nothing.the Mind and Con- ference being defiled ( as the Apoille Speaks ) doth defile all the reft, 'tis a mire in thefpnng although the pipes are cleanled, they wil] grow quickly fowl again; fo Chriftians in their progref> in grace, would exethis moft, that the Conference be growing purer, the heart more fpirituah the affe&ions more regular, and heavenlv, and their outward carnage wiil be ho- lier , whereas the cutv\ard work oi penorming duties and ( "6$ ) and being much cxerris'd in Re^igicr, may by the ncghdtof this, Le labour in vain, and amend nothing foundly. To fet the outward Anions right, though with an honeft Intention, and not lo co regard ard find out the inward diforder of the Heart, whence that in the Aftions flows, is but to be ftiil putting the Handle of a Clock right with your Finger, while 'tis foul or out of order within, which is a continual bufinefs and does no good. Oh ! but a purified Conference, a Soul re- new *d and refin'd in its temper and affe&ions* will make things go right without, in all the duties and afts of our Callings. 2. The Principle of Good in both is Chrift. Tour good Cowerfation in Chrifl. The psrWerfation not good unlets in him, fo neither the Confcience. i. He thePerfon, muft be in him, and then the Confcience and Converfaticn will be good in him, the Confcience that is morally good, having fome kind of vertuous Habits, yet being out of Chrill, is nothing but pollution in the iloht of God, it muft bewafht in his blood ere it can be clean, ail our pains will not cleanfe it, floods of tears will not do it, 'tis blood, and that blood alone that hath the Venue ot purging the Confcience from dead Works. Heb 9 2. In him the perfeft pattern of Holinefs, the Heart and Life to be conformed to him, and fo made truely good. 3. HetheSpirit of Grace whence it is firfl derived, and always fed, and maintained, and made aflive 5 a Spirit goes lorth from him that clcanlcth our Spirits* and fo makes our Conversion clean and holy If thou wouldft have thy Confcience and Heart- pu- rify d, and pacify 'd, and have thy Life certify Vf, go taCnnfltcr all, make ufe ot him, as of his blood Eft* (i66) .to wafli of thy guiltinefs, fo of his fpirit to purifle and fandTifie thee 5 if thou wouldft have thy Heart referv'd for God, pure as his Temple, if thou wouldft have thy Lufts caft out that pollute thee, and findcft no power to do it$ go to him, defire him to icourgeout that filthy Rable that abufe his Houie, and make it a Den of Thievts. Seek thi* as the only Way to have thy Soul,and ways righted, to be in drift, and then walk in him : Let thy Conyerlacion be in Chrift, ftudy him, and follow him, look on Ins Way, on his Graces,hisObedience,and Kumihiy^nd Ivieek efs tillby looking on them, they make the very Idea ot thee new, as the Painter doth of a face be would draw to the Life 5 fo behold his Glory , that thou maid be transformed from glory to glory : bui as it is there added, this muft be lj the Spirit of the Lord : do no* therefore look on him fimply as an example without thee, but a:, life with- in thee, having received him, walk not only like him, but in him, astiie Apofiie St. Paul- fpeaks, and as the word is here, your Conversation not only according to Chrift.but in Lkriji \ draw from hh full* ef Grace for Grace. zci!y. The other thing in the Words is the advan- tage of this good Confciei-.ee and Con* erfation (1) Even external towards the malicious ungodly World, they fhallbt afhamed that falfly accufe you, thus often it is^ ven moft evident to men, the vidory ot Innocency, filent Innocency molt (irongly confuting all calumny, making the ungodly falfe accuftrs hide their heads 5 thus without itirring the Integrity of a Chriftian con- quers, as a R.ock unremoved, breaks the Waters that aredafliingagainftit : And thb not only a lawful but laudibleway of revenge, foaming calumny out oi it, and puniflung cvihipeakers by well-doing, foe wing le.dly how faife their ac:ukrs were 3 this the powcx- fulleft (i6y) fulled Apology and Refutation ; as his was of the So phifter, that would prove there were no motion-* by rifing up and walking. And without this good Con- ference and Converfation, we cut our felves fliort of other Apolcgies ior Religion, whatfoever we fay for it: one unctinilian a&ion will difgrace it more than we can repair by the iargeft and bed framed Speeches on its behalf. Letthofe therefore that have given their names to Chnil, honour him and their holy profeffion mod this way i fpeak for him as occafion requires , why not, providing with nucknefs and fear , as our Apoftle hath taught rbtic let .his be the main defence of Religion,live like it, and commend it fo.Thus al] fhoulddothatare cal- led ChniUans, idorn that holy Profeifion with holy Cor> verfation : but die molt are nothing el(e but fpots 2nd- blots, fome v\ allowing in the mire, and provokingone- another to uncleannefs. Oh! the unchrillian Lile of Chriltians, an kvil to be much lamented more than all the Troubles we fufUin. But chefe indeed do thus deny Chrift, and declare that they are not his : So many as have any reali y of Chnft iq you, be ionweh the more holy, the m )re wicked the reft are, (hive to make it up and to honour that name which they dis- grace s and it they will reproach you, becaufe ye walk not with themD and cait tiie mire of falfe reproaches on you, take no notice,but go on your way, it will dry and eafily rub off ; be not troubled with misjudging*; ihame them out of it by your blamlefs and hoiy carriage, that will do mod to put lies out of countenance } how- ever if they continue imnudenr, the day is$t hand, where- in-ail the Enemies of Chrift (ball heal! cloaihed over and covered with ihame, and they that have kepjtagcod Confcienre and Walked m Chrift? ihal] lift up their tacefc with joy. xdlf. OS ) idly. There is an intrinfeca* good in this gbod of Confcience that fweetens all fuffenrgs as tol* lows. Verfe if. 17. For it is better , iftheVdlofGodbefo, that ye juffey [or well-doing, then for eVd-dving. A Neceffity of fuffering in any way wherein ye can walk} if ye chufe the way of wickednels, jou lhall notefcape fuffering fo. And that fupp- s'd, this is '*i9W7Ri' by far the better to fuffer in well-doing, and for it, £Vra* tiian to fuffer either for doing evil, or (imply to fuffer in *ol%$iv. that way as the Words run. i. The way oi the ungodly not exempt for fuffering eveninprefent, fettingafide the judgement and wrath to come, often from the hands ol men whether juftly or unjuftly3 and often from the immediate hand of God always juft5 both in that and the other, caufing the Sinner to eat cf the Fruit of his own ways: When prophane ungodly men offer violences and wrongs one to another; in this God is juft againft both, in that wherein they themfelves are both unjuft; they are both rebellious 'Againft him, and fo though they intend not his quarrel, he means it himfelf ; fets them to hfh one another. As the wicked profefs their com- bined enmity againft the Children of God, yet they are not always at peace amongft themfelveb : They often revile and 'defame each other, fo 'tis held up on both fides, whereas the godly cannot hold them game (i69 ) game in that, being like their Lord, who when he was reviled, reviled not again. Befides, although the ungod- ly flourilh at fometimes, yet they have their days of differing, are fubjeft to the common miferies of the life of Man, and the common calamities of evil times 5 the Sword and Peililence and fuch like publick judge- ments : Now in what kind foever it be that theyfuf- for, they are at a great difadvantage compared with the godly in their fufFerings. Here impure Conferences may lie fleeping while they are at eafe themfelves,but when any great trouble comes and fhakes them, then readily the Confcience begins to awake, and bufle, and proves more grievous to them than all that comes on them from without. When they remember their defpifing the ways of God, negle&ing him and holy things , whence they are convinced, how that comfort might be reapt in thefe days of diftrefs, this cuts and galls them moll, looking back at their licentious prophane ways, each of them ftrikesto the heart. As the Apoftle calls fin, the fling of death, fo is it of all (ufferings, and the Sting that Itrikes deepeft into the very Soul : no ftripes like thofe that are fecretly given by an accufing Confci-^01'^ ence. juv. A fad condition to have from thence the greateft an- guiih where the mod comfort fliould be expeded.to have thickeft darknefs, whence they fliould look for mofl light. Men that have evilConfciences, love not to be with them 5 are not much with themfelves, as St. An- gufline compares them to fuch as have (hrew'd Wives, love not to be at home : but yet , outward diftrefs fetsa Man inward, as foul weather drives him home, and there where he fhould find comfort, he is met with fuchaccufations,as are like a continual dropping, as Z So-om.n ( i?° ) SolowottipedkSi of a contentious Woman. It is a moft wretched eftate to live under filterings or siiliclions of any kind, and aftranger to God} then aManliath Gcd, and his Confcience againft him that fhould be his folacc in times of diftrefs, being knocked c(T from the comforts of the World whereon he refted> arid having no Frovifion of Spiritual comfort within, nor expectation from above. But the Children of God in their fafferings ( especially fuch as are lor God ) can retire themfeives inwards , and rcjoyce in theteftimony of a good Confcience, yea the Pofleflionof Chrift dwel- ling within them. All the trouble that befalls them, is but as the ratling of Hail upon the Tiles of the Houfe too man, that is fitting within a warm Room at a rich Banquet} fuch is a good Confcience, a Feaft, \e^3 a continual Feaft. The Believer looks on his Chrift, and in him reads his deliverance from condemnation, and that is a ftrong Comfort, a Cordial that keeps him from fainting in the greateft diftrefles. The Confcience gives this testimony that fin is forgiven, raifes the Soul above inward fufTerings. Tell the Chriftian of lofj o[ Goods, or Liberty, or Friends, or Life, he an- fwers all with this, Chrift is mine, and my fin is pardoned. That's enough for me. What would I not have furfered to have been delivered from the wrath of God ; if any fuffering of mine in this World could have done that, now that is done to my hand* All ether fufferings are light, they are light, and but for a mo- ment, one thought of Eternity drowns the whole time, the World's endurance, which is but as one inftant or twinkling of an eye betwixt eternity before,and : terni- , how much lefs is any ihort life, and a fmall part that is fpent in fufferirgs though it were all gs without interruption, which yet it is not : when ( '7' ) when I look forward to the Crown, all vaniihes, and I think it lefs than nothing. Now thefe things the good Conference fpeaks to the Chriftian in his (ufferh gs -y therefore certainly his choice is beft that provides it for his Companion againft evil and troubleous times : ir moral Integrity went Co far; as truly it did much in fome men that had much of it, that they fcorn'd all hard Encounters, and efteemed this a (ufficient Bul- wark, a flrength impregnable, Hk murus aheneus efto, ndconfcirefilii ho v much more the Cliriituns go od Confcience, which alone is truly fuch. 2. As the Chriftian may thus look inward and rcpyc: in tribulation, fo there is another look upward that is here likewife mentioned , that allays very much all the fufierings of the Saints. If fuch he the will of God. The Chriftian mind hath flfill one eye to this above the hand of men, and all inferiour caufes, in fuffering whether for the name of God or otherwise : Looks on the Sovereign will of God, and fweetly complies with that in all. Neither is there anything that doth more powerfully compofe and quiet the mind, than this, makes it invincibly firm and content, when it hath at- tained this refignment of it felf to the will of God, to agree to that in every thing. This is the very rhi wherein tranquility of fpint lie; 5 it is no riddle, nor hard to underftand, yet few attain it. And I pray you, what is thus gained by our reluftancies and rc- pinings, but pain toourfe!ves ? he doth what he v whether we confent or no, our difogreeing doth 1 prejudge his Purpofes but our own Peace, it we will nor be led, we are drawn, we muftfuffer if he will, but if we will what he wills , even in fuffering thii makes it fweet and eafie, when our mind goes along with his, Z 2 nd C I72 ) and wc willingly move with that ftream of Pre dence which wiJI carry us with it, though we row ogainftit; and we (till have nothing but toyl and wearinefs for our pains. But this hard Argument of NecefTity is necdlcft, to the Child of God,perfwaded of the'AVifdom and Love of his Father, knows that to be truly beft for him that his hand reaches. Sufferings are unpleafant to the fleih, and it will grumble, but the Voice of the Spirit of God in his Children, is that of that good King, good is the Will of the Lord, let him do with me as feems good in his eyes. My foolifli heart would think thefe things I fuffer might be abated, but my wife and heavenly Father thinks otherwife ; he hath his defign of honour to himfelf, and good to me in thefe, which I would be loath to crofs if I might : I may do God more fervicc by thefe advantages, but doth not he know bed what fits, cannot he advance his Grace more by the want of thefe things I defire, than I could do my felfby having them? cannot he make me a gainer by Sicknefs, and Poverty, and Difgraces, and lois of Friends and Children, by making up all in himfelf, and teaching me more of his all-fufficiency I yea, even concerning the Affairs of my Soul I am to give up all to his good pleafure, though defiring the light of his countenance above all things in this World, yet if he fee it fit to hide it fometimes, if that be his will, let me not murmur, there isnoihing lo^l by this obedient temper, yea what way foever he deals with us there is much more ad- vantage in it. No Soul (hall enjoy (o much in ail eftates as that which hathdevefted and renounced it felf, and lath no will but Gods. Vcrk ( m ) Vcrfe |f> ?8. For Chrift hath alfo once fujfered for fmsy the juft for the unju/l (that he might bring us to (}od) being put to death in the flejh, but quickened by the Spirit. TH E whole Life of a Chriflian is a fteady aim- ing at Conformity with Chrift, fo that in any thing, whether doing or fuffering, there can be no Argument fo appofite and perfwafiveas his Example ; and no obedience either a&ive or paffive fo difficult, but the reprefentment of that Example will powerfully fweeten it. The Apoftle doth not decline the often ufeof it; here we have, it thus, for Chrift alfo fuf- fend. Though the Doftrine of Chriftian fuffering is the occafion of fpeaking of Chrifl's fuffering. yet he infifts on it beyond the limple neceftity of that Argument, for its own excellency, and further ufefulnefs, lo we fhall confider the double capacity, (i.) As an en- couragement and engagement for Chrift ians to fuficr. (2 .) As the great point of their Faith5 w7hereon aif their Hopes and Happinefs depends, being the means of their redu&ion to God. The fufferingsof Chrift being duely confidered,dotIr much temper all the fufferingsof ChriftiansA efpecially fuch as are dire&ly for Chrift. 1. Itisfome known eafe to the mind in anydiftrefs to look upon Examples of the like, or greater diftrefs inj^^f" prefcnt or former times. It diverts the eye from con • tiuntw tinual mm- 074J nnual porcing on our own fuffering, and when we re- turn to view it again, it lefTens it, abates of the imagined bulk and greatnefs of it. Thus publick, thus Spiritual troubles ; and particularly the fufierirgs and tentations of the Godly, by the consideration of this as their com- mon lot, their hi^h way, not new in the Perfon of any, i Cor. ig. 13. If we trace the Lives of the moil emi- nent Saints, {hall we not find every notable ftep that is recorded, marked with a new crofs, one trouble fol- lowing on another as the Waves do in an unceflant Veiutvnda fucceffion : And is not this manifefl: in the Life of feUimr ««- j^kam^ and of Jacob, and the reft of God's Worthies in the Scriptures; and doth not this make it an unreason- able abfurd thought to dream of an exemption : would any cne have anewuntroden way cut out for him free of Thorns, and ftrewed with Flowers all along, no contradictions nor hard meafure from the World ; or imagine that there may be fuch a dexterity neceffary as to keep its good will, and the friendfhip of God too, th swill not be, and its an univerfil conclufion, all that will live godly in Chrift Jefus, muft fuffer perfecution 5 this is the Path to the Kingdom, that which all the Sons of Godjthe Heirs of it have gone in, even Carift,as that known word is, one fon without fin, but none with- out fuffering, Chrijl alfo fuffer ed, Theexample and company ofthe Saints in furring is very considerable, but that of Chrift is inoire than any other, yea, than all the reft together. Therefore theApoflie Daving, represented the former at large, ends in this as the top of all, Heh. 12. r, 2. There is a race fet before us, it is to be run and run with patience and without fainting: now he tells lis of a cloud of Witnef- fes$ a cloud made up of inftances of Believers fuf- fering before us, and the 6eat ofthe day wherein we run C '75 ) run is fomewh&t cooled even by that Cloud, com puf- fing us : But the main ftrength of their comiort he- lves in beholding of Chrift, eying of his fufferings and their I flue. The conildering and contemplating of him , will be the ftrongeft cordiai, will keep you from wearying and fainting in the way, v. 3. The Angular power of thisinftance lyes in many par- ticulars confiderable in it, to fpeciiie fome chief things briefly in the fteps of the prefenr words. (iJtheEx- Greatmfjof ample great. the Exam* (1) The greatnefs of the Perfon, Chrift, and ihft'^^ marked to us by the manner of expreiUon [Kai/™- X&w ] Cbrifl affv, befides and beyond all others, even Chrift himfelf. There can be no higher Example, not only of the Sons of Adoption fufferers , but the begotten , the only begotten Son, the Eternal Heir of Glory in whom all the reft have their title, their Sonfhxp and Heirfhip derived from, and dependent on his: Net only all the Saints, but the King of Saints. Now who thai! repine at differing, ilia 11 the wretched Sons of Men refute to fcffer after the Suffering of the fpotiefs glori- ous Son of God, as one (peaks of pride, that after Maje- fty,that higheft Majefty, to teach Humility hath fo hum- mii^vh' bledhimleif ; how wicked and impudent a thing will it be «*x/fa, for a worm to fwell.to be high conceited.So thus our Lord SKIftr" hath taught us by fufFenng in his own perion,and hath w^y?*;, dignify'd fufferings fo,we ihould certainly rather be am- LcTlu bitious thm afraid of them. 2,. The greatnefs of his fufferings and continuance ztbeSuf. That which the Apoftle fpeaks here ol , his ence^7"** fuffering , hath its truth taking in all , he fuffe;- ed once , his whole life was one continued line of flittering from the cratch to the Crofs, all that lay fce- (i76J 'ix'c was fuitable , his eftate and entertainment throughout his whole lite agreed well with fo mean a beginning, and fo reproachful an end ofit $forc'd upon a flight while Ue could not go, and living till he appeared in publick hi a very mean dtfpiied condition as the Carpentets Son 5 and after, his bed works pay'd \\ ithenvy and revilings, called a wine biber, and caller out of Devils by the Prince of Devils , his life often laid in wait and fought for. Art thou mean in thy birth, and life, defpifed, misjudged, and reviled on all hands, look how it was with him that had more right than thou haft to better entertainment in the World, thou wilt not deny it was his own, // was made by him% and be was in it > and it knew him not, are thy friends harlhtothee, became unto his own, and his own received himnot^ haft thou a mean Cottage, or art drawn from it, or no dwelling, and art thou every way pcor, and ill accommodate, he was as poor as thou canft be, and bad not where to lay bis head^ worfe provided than the birds and foxes. But then confider to what a height hisfufferings rofe in the end, that moll remarkable piece of them here meant by his once fuffering for (ins.- if thou Ihouldeft be cut off by a violent death or in the prime of thy years, mayft thoi not look upon as going before thee in both thofe, and in fo igno- minious a way, fcourged, buffet ted, and fpit on, he en- ffMnb* dured all, be gave bis lack to the [miters , and then as the fame Prophet hath it* he was numbred amongfi the tranfgrejfors 5 when they had ufed bim with all that lhame, they hanged him betwixt two theeves , and they that pafled by wagged their heads, and darted taunts at him as at a Mark fixed to the Crofs^they fcof- fcd andfaid, hefaved others himfelf he cannot fave, he endured the Crofs and defpifed the fhame , fays the Apoille. Thus C«7*) Thus fee we the outfide of his fufferings but the Chriflian is fubjeft to grievous tentations and fad de- fenions that are heavier by far than the fufferings which indeed the Apoftle fpeaksofhere 5 yet even in thefe this fame Argument of his holds : for our Savi- our is not unacquainted with, nor ignorant of either of thofe, though ftill without fin, and if any of chat had been in any of his fufferings it had not further- ed but undone all our Comfort in him. But tempted he was, he fuffered that way too, and the tentations were terrible as you know 3 and was there not fome ftrong conflict when he fell down and prayed in the Garden, and fweat drops of blood, and an Ecclipfe when he cried out on the Crofs, mj God, my God, why haft thouforfaken me, fo that even in thefe we may apply this comfort, and ftay our felves or Souls on him, and go to him as a companionate high Prieft, Hel. 4. 15, 1 6. For Chriji alfefuffercd. 2. Confider the fitnefs of the example , as the Tbefitmfr fame is every way great r yea greateft , fo it is0ftbeexMfm fit, the fitted to take with a Chriflian , ta~ fet before pe' him fo near a pattern, where he hath fo much in* bereft 5 as the Argument is ftrong in it felf, fo its to the new Man, the Chriflian Man, particularly ftrongeft, it binds him moft, it is not far fetcht , but a home Exemplum pattern $ and as when ye perfwade Men to virtue by the demtf**** Example of thofe that they have near relation to; they are his Servants, and fhall they, or wTould they think to be greater than their Mafter, to be exempt from his lot in the World, they are his Souldiers , and will they refufe to follow him, and to endure with him I faf- fer hardfhip, fays the Apoftle to Timothy, as a good Sonldkr ofjefas Chr/ft: will not a word from him put a vi gourin them to go after him,whither upon any march or A a fervice ( «78 ) fervke, when he calls them friends^ ccwmilitones, o$ they tell his word that wrought fo much on his train, ed bands ; yea he is not aihamed to call ihem bre. thren, and will they be afhamed to fhare with him and to be known by their fuitable eflate to be his bre- thren. Theadvair 3* There is from'thefe fufferings fuch a refult of (afe- tage. ty and comfort: toaChriltianthat makes them a mod effc&ual encouragement to fufferings that is this, if he differed once, and that was for fin, now that heavy intolerable fuftlringfor fin once taken out of a Believ- ers way, it makes all other fuffering- light,exceeding light, as nothing in their account. He fuffered once for fin , fo that tothemthatlay hold on him this holds fart^t hat fin is never to be fuffered for in the way of ftritt Jufiice again, as not by him, fo not by them that are in fin ; for he fuffered for fins once znd it was for their fins, every poor Believer's ? So now the Sou] finding it felf rid of that fear, goes merrily through all other haz- zards and Offerings. As the Soul perplexed about that queflion finds no relief in all others enjoyments, al! Propofitions oflow- er Comforts are unfavory and troublefome to it : Tell of peace and Profperity, fay however the World go you fhall have eafe and pleafure, and you fhall be ho- noured and efteemed by all ; and though you could make a Man fure of thefe, yet if his Confciencc be working and ftirred about the matter of hisfin,and the wrath of God, ty'd clofe to fin, he will wonder at your impertinency, in that you fpeak fo far from the purpofe j fay what ye will of thefe, he dill asks what you mean by this, thofe things anfwer not me, do ye think I can find Com- fort in tfiem fo long as my fin is unpardon'dj and there is a Sentence of Eternal Death Handing above my head$ I C'79) I feel even an imprefs of fomewhat of that hot Indig- nation, fome flailies of it flying and lighting upon the face of my Soul, and how can I take pleai'ure in thefe things you fpeak of. And though I fhould be fenflefs and feel nothing ot this all my life,yet how foon fhall I have d^ne with it, and the delights that reach no further, and then to have Everlailing burnings, Eter- nity of wrath to enter to, how can 1 be fatisfyed with that eftate. All you offer a Man in this pofture is as if ye fhould fet dainty fair and bring mufick with it to a Man ly ing almoft prefled to death under great weights,, and ye bid him eat and be merry, but lift not off his preffure, you do but mock the &4an and add to his mifery. On the other fide he that hath got but a view of his Chrift and reads his own pardon in Chriftsfuf- ferings, he can rejoyce in this in the mijft of all orher fuffenngs, and Jook en death without f»pprehenf:on^ yea with gladnefs, the ftingisout : Chrift hath made all pleafant to him by this one thing, tint he fuftered once for fins. Chrift haih perium'd the Croft, and the Grave, and made ail fweet. The pardoned Man finds himfelflight, skips and leaps, and through Chrift ftrengthninghim he can encounter with any trouble. If you think to fhut in his Spirit within outward fuffenngv it is now as Sampfen in his ftrength, able to carry away the Gates on his back that you would Unit one withal, yea can fibmit patiently to the Lords hands in any correction. Thou haft forgiven my fin, therefore deal with me as thou wilt, all is well. i. Learn to confider more deeply, and efleem more highly of Chrift and his (InTering, to filence our grumb- ling at our petty light croifo, tor fo they are in Com- parifon of his : will not the great odds of his peifecr In;io;ency, and of hisnature, andrneafufeof his fuficr- A a 2 in. C 179 ) tegs, will not the fenfe of that Redemption of our Souls from death by his death, will none of thefe, nor all of them argue us into mere thankfulnefs, and love to him, and patience in our tryals ; Why will we then be called f Enimvero Chriftians? it is impoffibleto be fretful and malecon- j2 J-^'tent with the Lord's dealing with us in any kind till firft usvuinera we have forgot how he dealt with his deareft Son for Bern "in our ^es' ^ut t^efe t'^-ngs are not wcigh'd by the cant! mod, we hear and fpeak of them, but our hearts re- Serm. 6j.] ceive not the imprefiions of them: therefore we re- pine againft our Lord and Father, and drown a hundred great bleflings in any little touch of trouble that befalls us. 2. Seek furer intereft in Chrift and his fufferingthan the mod either have attained or are afpiringto, other- wife all that is here fufFered will not eafe or comfort thee any thing, in any kind of fuffering, no though thou fuffer for a good caufe, even for his caufe, ftill this will be an extraneous foraign thing to thee, to tell thee of his fufFerings will work no otherwife with thee than fome other common ftory. And as in the day of peace thou regarded it no more, fo in the day oi thy trouble thou (halt receive no more comfort from it. Other things you efteemed ihall have no comfort to fpeak to you, though you perfue them with words (as Solomon fays of the poor Man's friends ) yet they /hail be wanting to you. And then you would lure find how happy it were to have this to turn you to, that the Lord Jefus fufFered for fins3 and tor yours, and therefore hath made it a light and comfortable bufinefs to you to undergo momentary parting fufferings. Days of tryal wTill come, do you not fee they are on us already. Be perfwaded to turn your eyes and defires more towards Chrift. This is the thing we would C'8«) (till prefs, the fupport and happinefs of your Souls lyes on it. Bat you will not believe it. Oh ! that ye knew the comforts and fweetnefs of Chrift. Oh that one would fpeak that knew more of them / were you once but entered into this knowledge of him and the virtue of his fufferings, you would account all your daysbutloft wherein you have not known him 5 and in all times your hearts would find no refrefhment like to the remembrance of his love. Having fomewhat confidered thefe fufFerings, as the Apoftles Argument for his prefent purpofe. Now to take nearer notice of the particulars, by which he il- luflrates them, as the main point of our Faith and Comfort : Of them here two things, 1. Their Caufe. 2. Their Kind. Their Caufe both their meriting caufe and their final caufe. 1. What in us procured thefe lufferings unto Chrift. 2,. What thofe his fuffering procured unto us. Our guiltinefs brought fuffering upon him 5 and his fuffering brings us unto God. 1. The evil of fin hath the evil of punilhment in- feparably ty'd to it : We have a natural obligation of obedience unto God, and he juftly urges it, fo that where the command of his Law is broke, the Curfe of it prefently followeth. And though it was fimply in the Power of the fupream Lawgiver to have difpenfed the infliction, yet having in his Wifdom purpofed to be known a juft God in that way, following forth the tenor of his Law, of neceffity there inuft be a fuffering for fin. Thus the Angels that kept not their Station, falling from it, fell into a Dungeon where they are, under chains of darknefs, referved to the judgement of the Great day 5 and Man fell under the fentence of Death ; But <«8») But in this is the difference betwixt Mm and them $ they were not of one, as parent or common root ol the reft, but each one fell or flood for himfelf alone 5 foa part of them only perifht, but Man fell altogether, lb that not one of all the R.ace could efcape condemn nation, unlefsfome other way of fatisfaftion be found out. And here it is, Chrift fuffered for fins, the jufi for theunjufl : Father, fays he, / have glorified thee on Earth. In this Plot indeed do all the Divine Attributes ihine in their full -0 infinite Mercy $ and immenfe Ju- ftice, and Power, and Wifdom : Looking on Chrift as ordained for that purpofe, I have found a Eianfom, fays the Father, one fit to redeem Man, a Kinlman, one ot that very fame Stock, the Son of Man, one able to redeem Man by fatisfying me, and fulifilling all I lay upon him 5 my Son, my only begotten Son in whom my Soul delights: And he is willing, undertakes all, fays, loe I come, &c. We are agreed upon the way o£ this Redemption $ yea, upon the Perfons to be re- deemed; it is not a roving blind Bargain, a price paid, for, we know not to whom. Hear his own words 3 Thou haft given the Son (Tays the Son to the Father) power over allflefh> that he fhould give eternal life to as many as thou haji given him; and after all, wine are thine, and thine are mine, and I am glorified in them. For the fins of thofe he fullered ftanding in their room, and what he did and fuffered according to the Law of that Covenant, as done and fuffer'd by them. All the fins of all the EIc& were made up into an huge bundle and bound upon his Shoulders., fo the Prophet fpeaks in their name ; Jurely he hath born cur griefs and carried our for rows : And the Lord laid [or made to meet] on him the iniquity of as all ; where he fpoke ol many ways of fin, .every one to his own way: he binds upall in in the word of iniquity as all one fin, as if it were that onetranfgreffionoithe Cndjdam that brought on the Curfeof hisSeed; born by the fecond Adam, to take it away from all that are his Seed, that are in him as their Root. He the great high Prieft appearing before God with the Names of the Eleft upon his Shoulders ; and in his Heart bearing them and all their burdens, and of« fering for them not any other Sacrifice but .himfelf, charging all their Sin on himfelf, as the Prieft did the Sins of the People on the Head of the Sacrifice. He by the eternal Spirit, fays theApoftle, offered up himfelf without fpot unto God, fpotlefs «nd finkfsy and fo only fie to take away our fin,beinga fatisfa&ory oblation for it. He faffered, in him was our ranfome, and thus it was paid, in the Man Chri(t was the Deity, and fo his blood was as theApoftle calls it, the Blood of God, and being pierced it came forth, and was told down as the rich price of our Redemption, not filler ^ nor gold \ nor corruptible things, as our Apoftlehath it before*, but the precious blood of Chrift, as of a Lamb without blemifb. Obf! i. Shall any Man offer to bear the Name of a Chriftian, that pleafes himfelf in the way of Sin, can delight and fport himfelf with it, when he considers this, that Chrift faffered for fin^ do not think it, you that ftill account fin, fweer, which he found fo bitter, and light, which was fo heavy to him, and made his Soul heavy tothe death} you are yet far off from him, if you were in him, and one with him, there would be fome harmony of your hearts with his, and fome fym- pathy with thefe fufferings, as endured by your Lord, your Head, and for you. They that with a right view fee him as pierced by their fins, that fight pierces them, and makes them mourn, brings forth tears, beholding the (.84) the guttling forth of his blood. This makes the real Chriftian an avowed enemy to fin 5 (hall I ever be Friends with it (fays he) that killed my Lord, no, but Iwilleverkillit, anddoit by applying his death. The true Penitent is fworn to be the death of fin : may be furprized by it, but no pofiibility of reconcilement betwixt them. Thou that lived kindly and familiarly with fin ; either openly declared thy felf for it, or haft a fecret love for it; where canft thou reap any comfort > not from thefe fufferings to thee continuing in that Pofture* It is all one, as if Chrift had not fuffer'd for fins, yea, worfethan if no fuch thing had been^that there isfalvation and terms of mercy unto thee, and yetperifhes: That there is Balm in Gilead&nd yet thou art not healed. And if thou haft not comfort from Jefus crucified J know not whence thou canft have any that will hold out 5 look about thee, tell me what thou feeft either in thy Pof* fefiion, or in thy hopes, that thou efteemeft moft off, and lay eft thy confidence on it 3 or to deal more libe- rally with thee, fee what eftate thou wouldeft chufe for thy wiih ; ftretch thy fancy to devife an earthly happinefs, thefc times are full of unquietnefs 3 but give thee a time of the calmeft peace, not an air of trouble ftirring, put thee where thou wilt, far ofFfrorn fear of Sword and Peftilence, and encompafs thee with Ghildren, Friends, and PofTeiTions, and Honours, and Comfort, and Health to enjoy all thofe, yet one thing thou muft admit in the midft of all thefe, within a while thou muft die, and having no real portion in Chrift, but a deluding dream of it, thou finkeft through poflibly that death into another death, far more terrible : of all thou enjoyeft ; nothing goes a- long with thee but unpardoned fin, and that de* livers* C>85 ) livers thee up to endlefs forrow. Oh/ that you were wife and would confider your latter end, do not ftill gaze about you upon trifles, but yet be intreated to take notice of your Saviour, and receive him, that he may be yours, faften your Belief and your Love on him; give him all your Heart, that ftuck not to give himfelf an offering for your fins. 2. To you that have fled into him for Refuge ; if fenfible of the Churches diftreft, be upheld with this thought, that he that fuffered for it, will not fuffer it to be undone, all the rage of enemies^ yea, the Gates of Hell (hall not prevail againft it, he may tor a time fuffer them to be brought low for the fins of his Peo- ple, and other wife Reafons 5 but he will not utterly ibriake them ; though there is much chaffy yet he hath a precious number in thefe Kingdoms, that he flied his blood for, many God hath called, and yet is to call, he wrill not lofe any of his flock that he hath bought fo dear, Ails. 20. And for their fake he will at one time repair our breaches and eftablifh his Throne in thefe Kingdoms. 2. For yourfelves, what can affright you while this is in your Eye \ let others tremble at the Apprehenfion of Sword or Peftilence , but fure you have for them and all other hazards a mod fatisfying fow^r,*, anfwer in this, My Chrift hath fuffered for fin, I am *' not to fear that, and that fet afide,! know the worftis but death, I am wrong, truly that: is the bed:, to be diffol v'd and to be with Chrift is fyrifl$ y> h&}\qv xp&cjov] much more better. This were a happy Eftate indeed, but what (hall they think that have no affurance , thole that doubt that Chrift is their's, and that he fuffered for their fins ? I know no way but believe on him , and then yea Hull know that he is yours : from this is the grand B b miftake miflake of many; they would firftknow thatChrift is theirs , and they would believe , which cannot be , before he becomes ours by believing. It is that gives title andJ propriety to him; he is let before Sinners as a Saviour that hath differed for fin, that they look to him and be faved , that they lay over their Souls on him,and then they may be allured he fuffer'd for them. Say then, what is it that fcares thee from Chrift, this thou feeft is a poor groundlefs exception, for he is fet beibre thee as a Saviour to believe on, that fo he may be thy Saviour ^ why wilt thou not come unto him ? why refufeth thou to believe ? art thou a finner ? art thou unjuft .'then he is fit for thy cafe,he fuffered for Sinsjhe Juff fortheVnjufi.Oh , butfo many and fo great fins / yea.is that it,it is true indeed, and good reafon thou think fo. Bur, i.Confider if they be excepted in the Proclamation of Chrift, the Pardon that comes in his Name, if not.if he make no exception, why wilt thou > x. Confider if thou wilt call them greater than this Sacrifice, he fuffered* Take due notice of the grearnefs and wrorth, I. Of his Perfon, and thence of his Suf- ferings, and thou wilt not dare to fay thy fin goes a- bove the value of his fuflering, or that thou art too un- hurt: for him to juftifie thee> be as unrighteous as thou canfl: be, art thou convinced of it ? then know that Jefus the Juft, is more Righteous than thy unrighte- oufnefs: And afrer all is (aid, that any finner hath to fay, they are yet without exception bluffed 9 that trufi m him. That he might bring us to God.] It is a chief Point of Wifdom5 to proportion means to their end : therefore the all-wife God in putting his only Son tofo hard a task3 had a high end in this, and this was it, That he might bring us uvto God, In this three things (i.JThe Nature (.87 ) Nature of this good, nearnefs unto God. (i:) Our deprivement of it, by our own fin. (jjj Our reftore- ment to it, by Chrifts fufferings. I. God hath fuited every Creature he hath made with a convenient good to which it tends 5 and in the obtainment of which it relts and is fatisfied. Natural bodies have each their own natural place, whether, if not hindred, they move unceffantly till they be in it ; and there declare by refting there, that they are (as I may fay) where they would be. Senfitive Creatures are carried to feek afenfitive good as agreeable to their rank and being, and attaining that, aim no further. Now in this is the Excellency of Man 5 he is made ca- pable of a Communion with his Maker, and becaufe capable of it* is unfatisfied without it. The Soul a Being cut out (lo to fpeak) to that largenefs, cannot be fill'd with lefs, though he is fallen from his right to that good, and from all right defire of it, yet not from a capacity of it5 no, nor from a neceffity of it, for the anfwering and filling of his capacity. Though the Heart once gone from God, turns con- tinually further away from him, and moves not to- wards him till it be renewed : yet ever in that wander- ing, it retains that natural relation to God as its Cen- ter, that it hath no true reft elfewhere, nor cannot by any means find it: It is made for him, and is therefore flillreftlefs till it meet with him. It is true, the Natural Man takes much pains to quiet his Heart by other things, and digeftsmany vexations with hopes of contentment in the end, and accomplh'li- ment of (ome defign he hath, but (till they mifgive. Many times he attains not the thing he feeks, but if he do, yet never attains the fatisfaftion he feeks and ex- pefts in it, only learns from that to defire fomething B b 2. farther (•88) farther, and ftill hunts on after a fancy, drives his own fhadow before him, and never overtakes it, and if he did, yet its but a lhadow ; andfoin running from God, befides the fad end, he carries an interwoven punifli- ment with his fin, the natural difquiet and vexation of his Spirit, fluttering too and fro, no reft for the folc of his foot : The matters of unconllancy and vanity covering the whole Face of the Earth. We ftudy to abafe our fouls, and to make them con- tent with lefs than they are made for 5 yea, we ftrive to make them carnal 5 that they may be pleafed with fenfible things ; and in this men attain a brutilh content for a time 5 forgetting their higher good ; but certain- ly we cannot think it fufficient, and that no more were to be defired beyond Eafe,and Plenty, andPleafuresof Senfe, for then a Beaft in good Cafe and a good Pafture, might contefi: with us in point of Happinefs, and carry it away for that fenfitive gpod he enjoys without fin, and without the vexation that is mixt with us all.Thefe things are too grofsand heavy. The Soul, the immortal Soul descended from Hea- ven muft either be more happy, or remain miferable. The higheft increated Spirit is the proper Good, the Father of Spirits that pure and full good, raifes the Soul above it felf $ whereas all other things draw it down below it felf. So then its never well with the Soul, but when it is near unto God, yea, in its union with him, married to him, and mifmatching it felf elfewhere, it hath never any thing but fhame and forrow. All that forfakethee fiali be afhatneJ, )er. 17. fays the Prophet: and the ?Jalmifl, Pfal. 73. They that are far off from thee fhall ferijh. And this is indeed our natural mifera- ble condition, and is often exprefl this way, or eftrang- ednefs and diflance from God, Eph, 2. Gentiles > far off by (.89) by their profeflionand Nation,but both Jews and Genti!. j far off by their natural Foundation,and both brought near by the blood of the new Covenant * and that is the other thing here implied, that weafe far off by reafon of fin; otherways there were no need ofChrift, efpeci* ally in this way of fuffering for fin.to bring us unto God, The firft, becaufe of Gods command, fin broke off Man and feparated him from God, and ever fince the Soul remains naturally remote from God. (i.J Under a fentence of Exile pronounced by the Juftice of God, condemned to baniflhment from God,, who is the life and light of the Soul as it is of the Body. (2 ) It's under a flat impoffibility of returning by it felf. And that in two refpedTs. (1.) Becaufe of the guiltinefs of fin {landing betwixt, as an unpaffable Mountain or Wall of reparation. (2.) Becaufe of the Dominion of fin keeping the Soul captive, ftiil drawing it further off from God, in-:"eafing the diflance and the enmity every day. Nor in Heaven, nor under Heaven, no way to remove tais enmity, and makeup this difhnce, and return Man to the Foffeffion of God, but this one, by Chrift and him fuffering for fins. He endured the Sentence pronounced againfl: man; yea, even in this particular Notion of it, one main in- gredient in his fuffering was a forfaking to fenfe, that he cried out of. And by fuffering the Sentence pro- nounc'd, hetook away the guiltinefs of fin : he himfdf being fporlefs and undefiled, for fuch anHighPrieft became us 5 the more defiled we were, the more need of an undefiled Prkrft, and Sacrifice, and he was both: Therefore the Apoftle here very fitly mentions this qualification of our Saviour as neceflary for redu- cing us unto God, the Juftfor the Vn]ujly{o taking orr him, and taking away the guilt of fin, letting his ftrong C 19° ) ftrong ihoulder to remove that Mountain,he made way, or accefs for Man unto God. This the Apoftle hath excellently, Eph. z. He hath reconciled us by his crofs% having fain the enmity ; he kill'd the quarrel betwixt God and us, killed it by his death , brings the Parties together, and hath laid a fure Foundation ot Agreement in his own Sufferings, appeafes his Fathers wrath by them, and by the (ame appeals the Sinners Confcience. All that God hath to fay in point of juftice is anfwered there 5 all that the poor humbled finner hath to fay, is anfwered too. Of- fered up fuch an Attonement as fatisfies the Father ; fo he is content that finners come in and be reconciled ; and then Chrift gives notice of this to the Soul to re- move all Jealoufies: it is full of fear, though it would, dare not approach untotGod, apprehending him a con- fuming Fire. They that have done the offence, are usu- ally the bardeft to reconcile, becaule they are ftill in doubt of their pardon, but Chrift aflures of a foil and hearty forgivenefs, quenching the flame and wrath of God by his blood. No, fays Chrift, upon my Warrantcome in,you will now find my Father otherwise ihan you imagin, he hath declared himfelf fatisfied at my hands, and is willing to receive you, to be hearti- ly, and throughly Friends, never to hear a word more ■of the quarrel that was betwixt you, a full Oblivion. And if the Soul bear back ftill through diftruft, he takes it by the hand and draws it forward, leads it into his Father, as the word irepouyLy* import?, prefents it to him, and leaves not the matter till it be made a full and fure agreement. But for this purpofe that the Soul may be able and willing to come unto God , the fufferings of Chrift take away that other Impediment : a? they fatisfie the Sentence ( l9l ) fentence, and fo remove the guiltinefs oi fm3 fa he hath by them purchafed a deliverance from the tyrannous power of fin, that detains the Soul from God after all the way made for it. And he hath a power of apply- ing his Sufferings to the Souls deliverance in that kind too, he opens the Prifon Doors to them that are led Captive 5 andbecaufe the great chain is upon the heart willingly enthralled in fin , he by his Sovereign pow- er takes off that, frees the heart from the love of fin, ihews what a bafe flavilh condition it is in, by repre- fenting in his effectual way the goodnefs of God, his readinefs to entertain a returning finner, the fweetnefs and happinefs of Communion with him$ powerfully perfwades the heart to fhake off all, and without fur- ther delay to return unto God, as to be received into favour and frienddiip, fo to walk in the way of friend- (hipwith God, to give up itfelfto his Obedience, to difdain the vile fervice of fn, and live futable to the dignity of fellowfliip and Union with God. And there is no other but the power of Chrift alone that is able to cffett this, to perfwade a (inner to re- turn , to bring home a heart unto God : Common mer- cies of God, though they have a leading faculty to re- pentance, Rom. 2. yet the rebellious heart will not be led by them. The Judgements of God public!* or perlonal, though they fhould drive us to God, yet the heart unchanged runs the farther from God . and then adds this uluc out of it, Quickned by the Spirit. The flrcngeft engagement 5 and the ftrongeft en- couragement, he our head crowned with Thorns, and ihall the bedy look for Garlands.*? We redeemed from hell and Condemnation by him, and can any fuch rc- fufe any Service he calls them to .7\ Under this fecond,his humane Nature, and Divine Nature and power are differenced, put to death in the fief?, a very fit expreilion,not only (as isufualjtakingtlrj tlefli for the whole Manhood, but becaufc death is rr.cft pre* perly ipoken of that very pcrfon,or his fiefh, the whole Man (uffers death, a diflblution or taking a pieces \ and the Soul Infers a reparation or diflodging ; but death, or the privation of life and fenfe, particularly to the fielh or body : but the Spirit here oppofed to tht fiefh or body, is certainly of a higher Nature and Power than is the Humane Soul, which cannot of it felf return and reiutoabit and quicken the body. Put to Death.'] His death was both voluntary and violent, that lame power that reftored his life, could have kept it exempted from death 5 but thedefign was for death : he therefore took our flefh, to put it off thus, and offered it up as a Sacrifice 5 which to be ac- ceptable, muft of neceffity be free and voluntary g and in that fenfe he is (aid to have died even by that fame Spirit, that here, in oppofition to death, is faid to quicken him, Heb. 9. 14. Through the eternal Spirit, he offered himfelf without fpot unto God. They accounted it an ill boding fign when the Sacrifices came conftrainedly to the Altar, and drew back \ and on the contrary were glad in the hopes of fuccefs when they came chear- fully forward 5 but never Sacrifice came fo willingly all the way, and from the firft Hep knew whether he was going. Yet becaufe no ether Sacrifice would ferve, he was moft content. Sacrifices and lurnt Offerings thou didtf not defere : Thenjaid I loe I come fee. Was not only a willing Sacrifice as Ifuic, bound peaceably and laid C c z en ( 196 J on the Altar, but his own Sacrificer : the Beafts if they came willingly, yet offered not themfelves, but he offered up himlclf, and thus not only by a wiN hngnefs far above all thofe Sacrifices of Bullocks and Goats, but by the eternal Spirit offered up himfelf Therefore he fays in this regard, / lay down my life for mj fbeep, it is not pulfd from me, but I lay it down, and fo it is often expreft, by [oWGcu-g] be died^ and yet this fuites with it [%ava, let that have the name winch was given to the other, jham&oc- themoft terrible of all terrible things 5 and as t;.e fecond Mjtemde death is removed,this death that thou art to pals through, liuf^L is, I may fay, beautifiedland fweetned, the ugly Vifage Aug. or it becomes amiable, when ye look one in CJtfift, and in his death, that putsfuch a pleaftngcomelinefs upon it, that whereas others fly from it with affrightment, the Believer cannot chufe but embrace it : longs to lie down in that Bed of Red, ftnee his Lord lay in it, and hath warmsd that cold Bed, and purified it with hi, fragrant Body. 2. But efpecialiy looking forward to his return, thence quickened by the Spirit ; this being to thofe ( 200 J ^hofe that are in him, the certain pledge, yea, the e£» feftualCaufeof that blcfled RefurrefcHon, that is in their hopes ; there is that Union betwixt them, that they fhall rife by the communication and venue of his rifing, not (imply by his Power, fo the wicked to their grief lhall be raited, but they by his life, as theirs : There- fore is it lb often re-iterated, jF(?.6av here he (peaks of him- (elf as living, and Liie-giving Bread to Belivers, adds I will raife them up at the lait day. This comfort we have even for the houfe of Clay we lay down, and for our more confiderable part, our immortal Souls, this iiis death and rifing hath provided for them at their diHodging, entring into that Glory where he is. Now if thefe things were lively apprehended and laid hold on, Chrift made ours, and the firft Refurreftion manifell: in us, quickened by his fpirit to newnefs of life, cer- tainly there would not be a morewellcome and rcfrefh- ing thought, nor a fweeter difcourfe to us than that of death ; and no matter for the kind ofit$ were it a violent death? fo was his. Were it that we account mod judge- ment like amongft difeafes, the plague? was not his death very painful? and was it notanaccurfed death? and by that curfe endured by him in his, is not the Curfe ta- ken away to the Believer? Oh ! how wellcome fhall that day be, that day of Deliverance, to be out of this woe- ful Prifon 5 I regard not at what Door I go out at, being at once freed from fo many deaths, and fetm to enjoy him,who is my life Verfe f 201 ) *-: ■■■' • \ Vcr(es ip, to, iu ip, ©j) W;ic/; 4//0 he Went and preached unto tl* fpirits in prifon. 20. Winch fometimt Tbere difobedient9 when once the long-fuffering of God waited in the days of Noah, Tvhilethe Ark was a preparing, wherein few, that is, eight fouls were fayed by water. 2 1 . The like figure whereunto, even ^aptifmy doth alfonowfaVeus (not the putting away of the filth of the flefl?, hut the anfwer of a good Confcience towards Cjod, ) by the %efurreBion of Jefus Chrifi. T Here is nothing that fo much concerns aChri. ftian to know as the excellency of Jefus Chrift,his Perfon. and Works, fo that it is always pertinent to infift much on that Subjeft. The Apoftle having fpoken of this Spirit, or Divine Nature, and the power of it, raifing him from the Dead, takes occafion to (peak of another work of that Spirit, to wit, the emiflion and publifhing of his Divine Do&rine, and that, not as a new thing following his Death, and Rifing^ but as the fame in fubftance, by the lame Spirit promulgate long before, even to the firft Inhabitants of the World. Qiuckned by the Spirit, that is in our days, fays the D d This f202 ) Apoftle: but then long before that, by the fame Spi- rit, he went and preached to the Spirits that were in Prifon. This place is fomewhat obfcure in it felf, as it ufu- atly (alls, but made more fo , by the various fancies and ccntefts of Interpreters, aiming or pretending to clear it, thefe I like never to make a noife of. That dream of the defcent of drifts Soul into Hell, though they that are in it, think this place founds fomewhat that way, yet it proves, being examined, no way futa- bie, cannot by the ftrongeft wrefting be drawn to fit their purpofe: For ("i.) That it was to preach that he went thither they are not wiiungto avow^ though the end they give it, is as groundlefs and imaginary as this is. (x.) They would have his bufincfs to be with the Spirits of the Faithful deceafed before his coming, here we fee its with the difobedient.("j.) And his Spirit here is the fame with the fenfe of the foregoing words, which means not his Soul, but his eternal Deity, C4.I nor is it the Spirits that were in Prifon, as they read it, but the Spirits in Prifon, which by the oppofition of their former condition fometimes^ or formerly difobedient, doth clearly fpeak their prefent condition, as the juft confequcnt and fruit of their difobedience. Other mifinterpretations I mention not, taking it as agreeable to the whole drain of the Apoflles words * That Jefus Chrift did before his ap* - Tou;i then thought But do mj pearinz in the Flefli fpeak byhisSpi- apprehend another fenfe as probable, r. . & , l , - r f >\,re, even 'that fo much re- nt in his Servants to tnole ot the jeM fo mft inte^eters. rhe foregoing; Aees ; yea the Antientefl of mtflioncf tbf Spirit and Preachu.g , P §» O . * J ifJbe Gofpelbjh, aftv hit Kefur- them ; declaring to them the way of reffhn-j f reacting to fmmrs, and life though re je&ed by the unbelief of tint them according to the ? rP „ tw m„ \~*.~ • ^~j • rrtpbeci wbkb befirfifiJfiae/% the moft parr. This is intended in and afisr more amh in the mentioning oi Chnfls fufFerings, and ( 2°3 ) his Apojlles. That Pf9bhecy I mean Ife. 60. (. The Spirit upon him, and it was fe nt from him on his A- p files to preach to Spirits in Frifon, to preach liberty to thefe Captives, Captive Spirits \ and therefore cat-* led Spirits in Prifon to lltuftrate the thing the more* by oppofition to that Spirit of Chrift, the Spirit of liberty, fetting them free ; ar.d this to ftew the greater efficacy ofChriftt preaching than of Noahs, tho he a fignal preacher cf right eoufnefs, yet only himfelf and his Family , eight Perfonsy faved by him, but multz- tudes of all Nations by the Sph it and preaching of Chrift in the Go- Jpely and that by the Seal ofBaptifm, and the WefurreHion of Chriji repre< fentedin the return from the water , and our dying with him by imnterfi- o», and that figure of Baptifm lil^s their Arl^ and cxaltrneftt after them. And after all , the Apoftle returns ko that a- gaio, and to exhortation, which he ftrengthens by it : But fo as this difcourfe taken in , is pertinently adapted to the prefent Subject. The Apoftles aim in it, we may con- ceive to be this 5 ( his main fcope being to encourage his Brethren m the faith of Chrift, and way 01 holi- nefs, again ft all oppefmon and hard- ihip) io to inftruft his Brethren in Chrift's perpetual influence into his Church in all Ages, even before his Incarnation , as that they fee withal, the great unbelief of the World 5 yea their oppofing of Di- vine Truth and the fmall number of thofe that re- ceive it, aad fo not be difcouraged by the fewnefs of their number, and the hatred of the World, finding that Salvation in jefus Chrift dead and rifen a? gain, which the reftmifsoffby their own wilful re- fufal. And th.s very point he infifts on clearly in the following Chap. ver. 3, 4. And thofe very ways of ungodlinefs there fpecified , which Believers re- nounce , was thofe that the World was guilty of in thefe days, and in which they were furprifed by the flood, they Eat ard Drank till the flood came 1 pen them. In the words of thefe three Verfes we have three things 1. An aflcrtion concerning the preaching of Chnli, and the perfons he preacht to, 2. The defignment and defcription of the time or age wherein that was, and D d 2 tie (1 204 J the particular way of God's dealing with them. 3. The adapting or applying of the example to Chriftians. The firft in thele words which I take together , By thee which Spirit he went and preached to the Spirits in Prifon> which fometime were difibedient. In thefe words we have a Preacher and his hearers Of the Preacher we fhall find here 3 i- His ability. 2. His a&ivity in the ufe of it. His ability altogether fingular and matchlefs , the very Spring of all abilities, the Spirit of wifdome himfelf being the co- eternal Son of God : That Spirit he preacht by, was it by which he raifed himfelf from the dead , and without this Spirit there is no preachings Now he was as our Apoflle calls him , a Treacher of righteoufnefs , but it was the power of this Spirit; for in him did this Spirit Preach. The Son is the wifdom of the Father, his Name is the Word .- not only for that by him all things were created, as John hath it , the Son that power, by which, as by the word of his mouth, all things were made, but the Word likewife as revealing him 5 decla* ring to us the counfel and will of God, therefore by the fame Evangclift, in the fame place, called that light that illuminates the World, without which Man called the lefler World, the intelle&ual World, were as the greater World without the Sun : and all that bring aright the Do&rine of favingwifdom, derive it neceiiarily from him 3 all Preachers draw from this So. veraign Preacher, as the Fountain of Divine light , as all the Stars receive their li^ht from the Sun, and by that diffufing amongft them, it is not diminifht in the Sun, but only communicated to them, remaining ft ill full and entire in it, as its fource .• fo doth the Spi- rit flow from Chrift in a particular degree unto thofe he ( 205 ) -—he fends forth in his name, and its in them that he preaches by the power and light of his Eternal Spi- rit. Hither then mud they all come that would be rightly fupplyed and enabled for that work. It isim- poflibleto fpeak duly of him in any meafure, but by his Spirit; there mud be particular accefs, and a re- ceiving ofinflru&ions from him, and a transfufion of his Spirit into ours. Oh / were it thus with us, how fweet were it to fpeak of him. To be much in prayer, muchdependanceonhim, and drawing from him would do much more in this, than reading and ftudying, feeking after arts and Tongues, and Common Know- ledge : Thefe not to be defpifed nor negle&ed, Reading good, and learning good \ hut ahove all anoynt-Vufok' i*g nectffary , that anoynting that ieacheth all things. Juhtiojcd And you that are for your ownintereft be earned with magisun- this Lord, this Fountain of Spirit , to let forth more^nw^" of it upon his meflengers in thefe times $ you would re* qutfoh do- ceive back the fruit of it, were ye bufie this way, youce'^omw" Ihould find more life and refreshing fweetnefs in the *- e word of life, how weak and worthlefs fo ever they were that brought it, it fhould defcend as fweet lhowers upon the Valleys and make them fruitful. 2. By this Spirit, its faid here, he preacht , not on- ly did he fo in the Days of his abode on Earth, bat in all times both before, and after, never left his Church altogether dettitute of faving light, which he difpenced himfelf, and conveyed by the hands of his Servants therefore its faid, he preacht, that this be no excufe for times after he is afcended into Heaven.no nor for times before he defcended to the Earth in humane flefh , though he preached not then, nor does now in his flefh, yet ( 20(5 ) yet by hi* Spirit he then prcacht, and ftill doth, fo according to what was chief in him, he was ftill prefent with his Church, and preaching in it, and is fo to the end of the World. This his infinite Spirit being every where, yet 'tis faid here by it he went and preached, fignifying the remarkable clearnefs of his Adminiftra- tion that way, as when he appears eminently in any work of his own, or taking notice of our works, God is (aid to come down, fo to thofe Cities, Gen, n. Let us go down. So Exod. 3. 8. Thus here , fo clearly did he admoniih them by Noah, coming as it were himfelf on purpofe to declare his Mind tothem. And this worfj, I conceive, is the rather ufed to fliew what equality there is in this ; He came indeed vifibly and dwelt amongft Men, when he became flefli, yet before that, he vifited by his Spirit, he went by that and preached. And fo in after times himfelf being afcended, and not having come vifibly in his flefh to all, but to the Jews only : yet in the preaching of the Apoftles to the Gentiles, as the great Apoftle fays of him, in this expreffion. Eph. 2. 17. He came av4 preached to yon which were afar off; and this he conti- nues to do in the miniftry oi his word : and therefore fays he, he that defpifeth you, defptfeth me, &c. Were this coniidered, it could not but procure far more refpe&to the word and more acceptance of it ^ Would you think that in his word Chrift (peaks by his eternal Spirit? yea, he comes, and preaches, addref- fes himfelf particularly to you in it, could you flight him thus and turn him off with daily refufals or de- lays at lead ? Think it is too long, you have fo unwor- thily uled Co great a Lord, that brings unto you fo great Salvation ; that came once in fo wonderful a way to work (207 ) work that Salvation for us in his flefli, and is fli^l com- ing to offer it unto us by his Spirit, does himfelf preach to us, tells us what he undertook on our behalf, and how he hath performed all ; and now nothing reffo but that we receive him, and believe on him, and all is ours. But alas / from the moft, the return is, that we have here, difobedience. Sometimes difohedkvt. ] Two things in the hearers by which they are ehara&arcd, their prefent condition, in the time the Apoftle was fpeaking ^ftbenfrj and this by-pattdifpofition when the Spirit of Chrift was preach- ing to them ; this latter went firft in time, and was the caufe of the other, Therefore of it firft. If you look to their vifible fubordinate Preacher a holy Man, and an able and diligent Preacher of righte- oufnefs, both in his Dodtrine and in the traft of his life, which is the powerfulleli preaching , it feems flrange that he prevailed fo little : But much more, ifwe look higher, this hight, as the Apoftle points to us to look to, that Almighty Spirit of Chrift that preacht to them ; and yet they were difobedienc. The word is, they were not perfwaded, and it f.gnifies bothunbelief,anddifobedience,and that very fitly .- un- belief being in it felf the grand difobedience,the mind net yielding to Divine Truth,and fo the fpring of all difobedi- ence in &fFe£tion and aftion. And this root of bitternefs, this unbelief ''r< deep fattened in our natural hearts, and without a ..nnnge in them, a taking them to pieces they cannot be goods it isasaTreefirm rooted, can- not be plir- ;a up without loofening the ground round about its ana this accurfed root brings forth fruit unto death} becaufe the Word is not believed, the threats of i-b-3 Law, and promifes or the Gofpel : therefore Menciesvc iiuto their fins, and fpeak peace unto them- ftlyeSj, while they are under the Curie. It C 208 ) It n*y feem very ftrange that the Gofpel is fo iruitlefs amongft us; yea, that neither word nor rod, both preaching aloud to us the Dcdtrine of Humiliati- on and Repentance, yet perfwades any Man to return, or fo much to turn inward, and queftion himfelf, to fay, what have I done ? But thus it will be, till the Spirit be poured from on high, to open and foften hearts. It is to be defired as much wanting in the Miniftery of the Word, but were it there, that would not ferve un- lefs it were by a concurrent work within the Heart meeting the Word, and making the impreffions of it there, tor here we find the Spirit went and preacht, and yet the Spirits of the Hearers ftill unbelieving anddifo- bedient,its a combined work of this Spirit in the Preach- er and Hearers that makes it fuccefsful, otherwife it is but lhouting in a dead man's ear, there mud be fome- thing within, as one faid in a like cafe. To the Spirits in Prifon.'] That's now their Pofture, and becaule he fpeaks of them as in that Pofture, he calls them Spirits, for its their Spirits that are in that Prifon. As likewife calls them Spirits, that the Spirit of Chrift preacht to, becaufe it is indeed that, that the preaching of the Word aimsat, it hath to do with the Spirits of Men, is not content to be at their ear with a found, but works on their Minds and Spirits fome way, either to believe and receive,or to be hardened and iealed up to Judgement by it,which is for Rebels:!* difobedience follow on thepreachingof that word,the prifon follows on that difobedience, and that Word which they would net be bound by to oledience,binds them over to that Prifon, whence they fhali never efcape, nor be releafed for ever. Take notice of it, and know that you are warned ; you will not receive Salvation, offering, prcfling it felf upon you. You are every day in that way of edit- obc- C 209 ) bedienca, haftening to this perpetual Imprifonment. Confider you now fit and hear this Word, fo did thefe that are here fpoken of$ they had their time on Earth, and much patience ufed towards them, and though not to be fwept away by a flood of Waters, yet daily carried on by the flood of tirr.es 9° Vfik and mortality: And how foon you fhall be on the other fide fet into Eternity, you know cot. I befeech you, be yet wife} hearken to the offers yet made you, for in his name, I yet once again make a tender of Jefus Chrift, and Salvation in him to all that will letgo their fins, to lay hold on him. Oh/ do not deftroy your felves : you are in Prifon, he proclaims you Libertyr. Chrift is ftill following us himfelf with treaties; Chrift proclaims your liberty, and will you not accept of it $ $f?*™. think though you are pleafed with your prefent Thral- mJtet*ita, dom and Prifon, it referves you ( if you come not forth ) */&»/*, <*f- to this other Prifon that (hall not pleafe you; thefe chains^* ^ of fpiritual darknefs, in which you are, unlets ye be freed, &*nm ai will deliver you up to the chains of everlafting dark- em* Au§* nefs, wherein thefe hopelefs Prifoners are kept to the Judgement of the Great day : But if you will receive Jefus Chrift prefently,upon that, Life, and Liberty, and Bleffednefs is made yours. If the Son make you irecy ye (hall be free indeed. When once the long fuffering of Gcd waited in the days of Noah.'] There are two main continuing wonders in tlie World, the bounty of God, and difloyalty of Man: and the fucceflion of times is no other, but new additions of thefe two. One grand example is here fet before us, an Oecumenical Example, as large as the whole World; much patience, and yet invincible difobedience. Here two things in the inftance. The Lord's general dealing with the World of the Ungodly at that time. 2. His E e pa- ( *™J peculiar way with his own chofen ; Noah and his Fami- ly : He waited patiently for all the reft ; but he effectu- ally faved them. Obf. i. The time defignedthus, in the days of Noah, Many great and powerful Perfons in thefe days that overtoft Noah ("no doubt) in outward refpe&s, as in their ftature, the proud Giants, and they begot Chil- Gtn.6. dren» mighty men of old, men of renown, as the Text hath it : And yet as themfelves periiht in the Flood,their Names are drown'd. They had their big Thoughts cer~ tainly, that their Houfes, and their Names fhould con- tinue, as the Pfalmift fpeaks, PJal 49. And yet they are funk in perpetual Oblivion. AndNoalfs Name, who walkt in humble obedience you fee in thefe mod pre- cious Records of God's own Book, ftill looks frefh, and fmells fweet, and hath this honour, that the very Age of the World is markt with this Name, to be known by it, in the days of Noah. That which prophane am- bitious Perfons do idolatroufly feek after, they are often remarkably difappointed of, would have their names memorable and famous , yet they rot, they are either buried with them, or remembred with difgrace, and rot- ting above Ground as Carcafes un-innterr'd, and fo are the more noifom, as little credit to them to be mentioned > as for Pilate that his name is in the Confeflion of Faith. But the name and remembrance of the righteous is ftill fweet and delightful : as the name of Abraham, the Fa- ther of the Faithful, and of lfaac, and Jacob $ their names is embalmed indeed,that they cannot rot,embalm'd with God's own Name , \^Etcrvaf\ that name wrapt about theirs, the God of Abraham, Ifaac, and Jacob. Thus Noah'hzrz mentioned, as preferred of God, and (0 in the Second Epiftle,as a Preacher of Righteoufnefs, and Hel.i 1 .among thefe worthies whofe honour is that they they believed ; this is only a name, a fmall thing, not be mentioned in comparifon of their other Priviledges, and efpecially of that venerable Life and Glory which they are Heirs to , and indeed it is a thing they regard very little, yet this we fee, that even this advantage follows them, and flies from the vain ungodly that hunt and perfue it. The Lord's dealing with the wicked in thofe times before he fwept them away by the Deluge, is in thefe two. i. Long fuffering, and withal clear warning 3 long fuffering, Exod. 34. long forbearing to be angry, as the Hebrew Word is in his Name, which fuppofes a great provocation, and the continuance of it, and yet patience continuing, and in this appears the goodnefs of God, confidering how hateful fin is to him, and how powerful he is topunifh it, were it, if it pleafed him, in one moment to cut off all the Ungodly, high and low, throughout the whole World} yet he bears, and forbears to punifh. Oh / what a World of fin every day in Nations, in Cities and Villages ; yea, in Families that he doth not ftnke with prefent Judgements, and not only forbears to punifh, but multiplies his common mercies on them, Sun, and Rain, and fruitful Sea- fons. Yea, there isfo much of this that it falls under a grofs ,mifconflruftion , yet he bears that too, Becaufe fentence Ecdef. 8. againfl an evil work is notfpeedily executed s therefore the hearts of the Sons of Men is fully fet in them to do evil. Becaufe there is not fo much as a word of it for the time( fo the word is) this greatens, and fills the heart of Man, and makes it big to do evil. And net only is the Lord's long fuffering miftaken by the Ungodly, but even by his own, that fhould underftand him better, and know the true fenfe of his ways: yetfometimes they Ee z are ( 2I2 ) arc miflecl in this point, beholding his forbearance of punching the workers o( iniquity, inftead of magnifying his patience, they fall very near into queftiooing his Jullice and Providence, Pfal. 13. Jer. 12. Job. 21.&C Our narrow haftyfpirits left totheir own meafures, take net in thc(e larger views that would fatisfie us in the ways of God, and forget the immenfe largenefs of his wife defigns, his deep reach from one Age to another, yea, frcm eternity to eternity 5 confider not howea- lily he can right himfelf in point of Juftice, when he Kemo'deco. will, that none can make efcape from him, how loofe treditwf. f°ever lheir guard feem, and how great liberty foever appears in their prefent condition. 2. That as he can moft eafily, fo he will mod feafonably be known in ex- ecuting Judgement, and that his Jufticefhall (hine the brighter, by all that patience he hath ufed, by the Sun of Profperiry. 3. We thinknothow little that time is to him, that feems long to us, to whom a thoufand years, are as one day $ a long time of the Churches di- ftrefs, and their Enemies Triumph, in thefe feventy years of the Baby lonifh Captivity , and yet in God's Lan- guage a moment, a fmall moment. However in the ciofure the Lord always clears himfelf, he is indted long fuffering and patient, but the impenitent abufers of his patience3 pay intereft for all the time of their for- bearance, in the weight of Judgement when it comes, upon them. But thus we fee the Lord deals $ thus he dealt with the World in the beginning, when all flefh had corrupted their way ; jet, fayeth he, their dajs Jhall le cm hundred and twenty yea' s. Let us lcatn to curb and cool our brisk humours, to- wards even fiubborn finners 5 be grieved at their fin, its our duty, but think it not ftrange, nor fret at it, that they continue to abufethe long fuffcrir.g of God, and jet (2'3) yet that he continues ever abufed by differing them ; zeal is good, but as it fprings from love if it be right, fo its requited by love, and carries the impreffions of that love to God, and fo a complacency in his way 5 liking it becaufe it's his, and love to men, fo as to be pleafed with that waiting for them in poflibility at lead of their being reclaimed; knowing that however, if they return not, yet the Lord will not lofe his own at their hands. Wilt thou, faid thefe two fiery Difciples, tfat we call for fire, as Elias ! Oh / but the Spirit of the Dove reftedonhim, that told them, they knew not what Spi- rit they were of 5 you fpeak of Elias, and you think you are of his Spirit in this motion: but you miflake your felves, that comes from another fpirit than you imagine, inftead of fuch fudden Jnftice without you, look inward, and fee whence that is 5 examine and correft within you. When you are tempted to take ill that goodnefs and patience of God to finners. Confider, 1. Can this be right, to differ from his mind in any thing 5 is it not our only Wifdom,and ever fafe Rule to think as he thinks and will as he wills ? And, I pray you, does he not hate fin more than you do? is not his intereft in puniftung it deeper than yours $ And if you be zealous for his interefl,as you pretend, then be fo with him, and in his way, for Parting from that, fure you are wrong. 2. Confider, did he not wait for thee? what had be- come of thee, if long fuffering had not fubferv'd his purpofe, of further mercy of free pardon to thee ? and why will thou not always allow thafi to which thou art fo much obliged? would'ft thou have the Bridge cue becaufe thou art fo over . but we fee no fuch thing followed 5 they took their own Courfe flill, and therefore the Lord took his ^ they had polluted the Earth with their wicked- nefs, now the Lord would have the cleanfing by Re« pentance, that being denied, it muft be another way by flood, and becaufe they and their fins remained one, they wculd not part with them ; therefore was one work made of both, they and their fins as infeparable muft be cleanfed away together. Thus impenitency under much long fuffering makes Judgement full and compleat. I atteft ycu, hath not the Lord ufed much forbearance towards us ? hath he not patiently (pared us ? and clearly warned us, and waited long for the Fruit of all? hath any thing been wanting? have not Temporal Mercies been multiplied onus? have not the Spiritual Riches of the Gofpel been opened up to us? And each of you for your felves, confider how its with you after fo much long fuffering of God3 that none of f 215 -J of you can deny, he hath) ufed towards you, and fo many gracious Invitations with that pitience, have they gained your hearts > or do you (till remain Ser* vants to fin ? dill Strangers to him, and formal Wor- fhipers ? I befeech you think on it, what will be the iflue of that courfe ? Is it a light matter to you to die in your fin?, and to have the wrath of God abiding on you , to have refufed Chrift fo often } and that af- ter you have been fo often requefted to receive Salvati- on , after the Lord hath followed you with intreaties, hath called to you fo often, why will ye die > yet wil- fully to perifh, and withal to have all thefe come in and accufeyou, and make your burden heavier , would you willingly die in this eftate? if nor, then think that yet he is waiting, if at length you will return, this one day more ot his waiting you have, and of his fpeak- ing to you : and fome that were herewith you the lall day are taken away fince. Oh ! that we were wife and would confider our latter end, tho' there were neither Sword or Peflilence near you, you muft die, and for any thing you know, quickly : why wear you out the day of Grace, and thofe precious Seafons ftill ; as uncertain of Chrift, yea, as indiligent after him as you were long ago : as you love your Souls be more ferious in their bufmefs this was their undoing 5 they were all for preient things, they eat and drank, ttiey LMh17t2?t married in a continued courfe without ceafing, and without minding their after-eftare, they were drowned in thefe things, and that drowned them in a Flood : Noah did eat and drink, bur his rrain Work was in that time the preparing of the Ark. The necefficies of this Life the Children of God are tied to, and forc't to be* flow fome time and pains on them 5 but the thing that takes up their Hearts, that which the bent of their Souls C««.) 8ouls is fet on, is their intereft in Jefas Chrift ;and all your wife defigns are but a pleafing madnefs, till this be chief with you. Others have had as much of God's patience, and as fair opportunity as you, whofe Souls and Chrift have never met, and now know, that they never (hall 5 they had their time of worldly projefts and enjoyment , as you now have, and followed them, as if they had been immortally to abide with them 3 but they are paft away as a Shadow, and we are po- tting after them, and within a while fhall lie down in the duft. Oh ! how happy they whofe hearts are not here trading with vanity and gathering vexation, but whofe thoughts are on that blefftd life above trou* ble $ Certainly they^hat pafs for fools within the World are the only Children of wifdom, that have renoun- ced their lufts and their own wills, have yielded up themfelves to Jefus, taken him for their King, and have their minds refting on him as their Salvation. While the Arhjvas a preparing. ] Obf. 1. The delay of the Lords determined Judgement on the ungodly, was indeed long-fuffering towards them, but here wras more in it to tfoah, and his Family, the providing for iheir prefervation, and till that was compleated for them, the reft were fpared. Thus the very forbear- ance that the ungodly do enjoy, is ufually involv'd with the intereft of the godly, fomthing of that rea- dily goes into it, and fo it is in a great part for their fakes, that the reft are both fpared,and are furnilhtwich common mercies. The Saints are ufually the (corn and contempt of others , yet are by that love the Lords carries towards them, the very Arches, Pillars [ Semen of States, and Kingdoms, and Families where they are, janttHmfla- yea 0f the World } the frame whereby its mainly ,-TT continued in regard to them. Ifam 6. 13. But they that ( 2I7 ) that are ungrateful to the great Maker and Upholder of it, and regardlefsofhim. What wonder they take no notice of the advantage they receive by the con- cernment of his Children in the World. Here. i. The Work. 2. The End of it. fn the Work, preparing of the Ark, obferve. 1. Gods ap- pointment. 2. Noahs obedience. The power of God was not tied to this1, yet hisWi£ dom choofed ir,he that fleered the courfe of this Ark fafe- ly all that time,could have preferved thofe he defigned it for, without it 5 But thus it pleafes the Lord ufualiy to mix his wonderfulleft deliverances , with fome fele&ed means, exercifing that way our obedience in their ufe, yet fo as the (ingular power of his hand in them, whereon faith reds , doth clearly appear, do- ing by them what in a more natural way they could not poffibly effeft. 2. For the obedience of Noah, if we (hould iinfift on the difficulties both in this work, and in the way of their prefervation by it, it would look the clearer and be found very remarkable 5 the length of the work, the great pains in providing materials 5 and confider we the oppofition that likely he met with in it from the prophane about him , the mightier of them at leaft , the hatred and continual feoffs of all forts, it required principles of an invincible refolution to go through with it. What ( would they fay ) means this olddottard to do,whetherthismonftruous Voyage,and for that it fpoke, as no doubt he told them their ruin and his (afety, this would incenfe them fo much the more , you look far before you, and what, (hall we all perifh and you alone e(cape ? But through all the foveraign Command , and gracious promife of his God carried him 5 regarding their feoffs and threats as little F f in OS) Hd. II. in making the Ark, as he did afterwards the noife of the waters about it, when he was fitting fafe within it. This his obedience, having indeed fo boiftrous winds to encounter, had need of a well fattened root, that it might ftand and hold out againft them all, and fo it had. The Apoflle St. Paul tells us that the root of it was, by Faith being warned^ heprepared an Arh^ and there's no living, and lading obedience, but what fprings from that root: he believed what the Lord fpake of his determine! Judgement on the ungodly World, and from the belief of that arofe that holy fear, which is exprefly mention'd, as exciting him to this work. And he believed the Word of Promife, that the Lord fpeke concerning his prefervation by the Ark 3 and 1 he belief of thefe two,carried him ftrongly on to the work, and through it, againft all counter blafts and op- pofition, overeamehisowndoubtingsand the wicked's mockings, ftill looking to him that was the Matter, and Contriver of the Work- Till we attain fuch a fixed view of our God, and firm perfwafions of his Truth, and Power, and Good- nefs, it will never be right with us, there will be no- thing but wavering and unfettlednefe in our Spirits, and in our ways; every little difcouragement from within or without, that meetsus, will be like to turn usover* we (hall not walk in an even courfe,but ftill reeling and ftaggering, till Faith be fet whole upon its own bafis the proper Foundation of it } not fet betwixt two, upon one ftrong prop and another that's rotten, that's the way to fall off 3 partly on God, and partly on creature helps and encouragements 3 or our own ftrength. Our only fafe and happy way is, in humble obedience inhisown ftrength to follow his appoint- ments, without ftanding and queftioning the matter, and (219 ) and to refign the conduft of all to his wifdom and love, to pat the rudder of our life into his hand, to fleer the courfe of it a3 foems him good, refting quiet- ly on his Word of Pronufe for our fafety. Lord whi- ther thou wilt and which way thou wilt, be my guid and it fufficeth. This ablolute following of God, and trufting him with all, is raarkt as the true Chara&er of Faith in Abraham, going after God from his Country not know- ing, nor not asking, whither he went,fecure upon his guid : and fo in that other greater point of offering his Son, filenced all difputes about it, by that mighty conclufion of Faith, accounting that he was able to raife him from the dead. Thus here Noah, by Faith prepared the Ark, did not argue and queftion, how fhall this be done, and if it were, how fhall I get all the kinds of beafts gathered together to put into it, and how lhall it be ended when we are fhut in. though there is a Spirit in them above it, and con- trary to it, which makes the difference: yetfometimes the too much likenefs, efpecially in the prevailings of corruption,doth confufe the matter;not only to others eyes but their own. 4. Though the great difrinftion and fevering be referved to that great and folemn day; that (hall clear all 5 yet the Lord is pleafed in part more remarkably atfometimes to difference his own from the ungodly, in the execution of temporal Judgments, and to g've thefe as preludes of that final and full Judgment. And this of Noah was one of the moft eminent in that kind, being the moft general Judgment that ever befel the World : or that fhall till the laft, andfo the livelieft figure of it, it was by water,as the fecond (ball be by fire, it was moft congruous that it (hould refemblein this as the chief point, favingot righteous Noth and his Family from it, prefiguring the eternal Salvation of Believers, as our Apoftle teacheth. Wherein few, that //, eight perjons iverafaved by water."] This great point of the fewnefs of thofe that are faved in the other greater Salvation as in this, I (hall not now prcfecute 5 only, 1. Iffo few, then the inquiry into our felves, whi- ther we be of thefe few, would be more diligent, and followed more home than it is yet with the moft of us : we are wary in our trifles, and only in this eafily deceived , yea our own deceivers in this great point. Is not this folly far beyond what you ufually fay of fome, penny wife and pound fool, to be wife for a moment and fools for eternity ? 2. You that are indeed feeking the way of life, b~ notdifcouraged by your fevvnef?, it hath alwaysbeen fo (222 ) To, you fee here how few of the whole World, and is knot better to be of the few in the Ark than of the multitude in the waters ? let them fret , as ordi* narily they do, to fee fo few more diligent for Heaven, as no doubt they did of Nrah, and this is it that galls them, that any fhould have higher ncmes and furer hopes this way ; what ? aie none but fuch as you going to Heaven , think you us all damned . that whereas the other was towards Men, this is unto God.* i. A good Confcience is a waking fpeaking Confci- ence, and the Confcience that queftions it felf moft, of all forts the beft} fo that which is dumb or afleep, is not a&ive and frequent in felf inquiries, is not a good Confcience. The word is judicial, e^p™^, Inter- rogation ufed in Law for the trial and executing of Pro- ceffes 5 and this the great bufinefs of Confcience, to fit, and examine, and judge within, to hold Courts in the Soul, and it is of continual neceflity, that it be fo : no vacancy of this Judicature without great damage to the Eftateof the Soul 5 yea, not a day ought to pafs without [a Seflion of Confcience within $ for there are daily diforders arife in the Soul, which if they pals oa will grow and gather more, and fo breed more diffi- culty in their trial and redrefs. Yet men do readily turn from this work as hard and unpleafant, and make many a long vacancy in the year, and protraft it from one day to another ; in the Morning they muft go H h about f 234 ) about their tmfinefe, and at night they are weary and fleepy, and all the day long one Affair (teps in after ano- ther, and in cafe of that failing, fome trifling company or other, and to their days pais on, the Soul overgrows with impurities and diforders. You know what confufions, and diforders, and e- vils will abound amongft a rude people, where there is no kind of Court nor Judicature held, thus is it with that unruly rable, the lulls and pafllons of Gur Souls, when there is no difcipline nor Judgement within , or where there is but a ncgleft and intermifiion cf it for a fhort time. And the moftoE Souls are in the pofture of ruin, their vile afFe£tionc, as a head-ftrong tumultuous multitude, that will not fuffer a deputed Judge to fit amongft them , cry down their Con- sciences , and make a continual noifo that the voice of it may not be heard, and fo force it to defift and leave them to their own ways. But you that take this courfe, know , you arc pro- viding the fevereft Judgement for your felves by di* fturbing of judgement, as when a people rife againfl an inferiour Judge, the Prince or Supreme Magiftra?e thatfent him hearing of it, doth not fail to vindicate his honour and J u ft ice in their exemplary punifhmenr. Will you not anfwer unto Confcicnce, but when it begins to fpeak, turn to bufinefs, or Company, that you may not hear it £ know , that it and you muft anfwer unto God , and when he fhall make en- quiry, it muft report , and report as the truth is0 knowing that there is no hiding the matter from him. Lord, there are to my know ledge a World of enor- mities within the circuit I had to judge, and I would have judged them, but was violented, and interrupted, and Tvas not ftrong enough to refift the tumultuous pow- er %'Hf') cr that role againft me. Now the matter corncs into thine own hand to judge it thy felf j What (hall the Soul fay in that day, when Confcicnce (hall make fuch an an(wer unto God, and it (hall come L\ni^cr t'ie W verity of his juftice for all. Whereas if it had gtve." way to the Confcience to find out and judge and refti- fie matters, it could have anfwered concerning its proce- dure that way, God would accept this as the anfwer of a Good Confcience, and what he had done, he would not do over again 5 it is judged, then I acquit,^// vpe would judge our Je Ives, ( fays the Apoflle ) vee foculd not he judged. The queftioning or inquiry of Confcience, and fo its report or anfwer unto God9 extends to all the af. fairs ot the Soul, all the affe&ions and motions of it, and all the a&ions, and carriage of the whole Man. The open wickednefsofthe moft teftifies againft them, that though fprinkled with water in Baptifm, yet they are Strangers to the power and Gracious Efficacy of it, not Baptifid with the Holy Ghoft, and with fire : ft ill their drofs and filth remaining to them } and no- thing elfe appearing in their ways, fo that their Con* fciences cannot fo much as make a good anfwer for them unto Men3 much lefs unto God, What (hall it anfwer for them being judged ? but that they are Swearers, and Curfers, and Drunkards, or unclean, or that they are flanderers, delighting to pafs their hours in defcanting on the aftions and ways of others, and looking through the mifcoloured-glafs of their own malice, and pride, that they are negle&ers of God , and holy things, lovers of themfelves, and their own pleafures more than lovers of God, and have fuch as thefe impudence enough to call themfelves Cliriftians ? and to pretend themfelves to be fuch as are wafhed>in the Hhz blood C=3« ) blood of Chrift? yes they do this. But be afhamed and confounded in your (elves, you that remain in this condition 5 yea although thou art blamelefs in Men's Eyes, and poflibly in thy own Eyes too, yet thou mayft be filthy ftill in the fight of God. There is fuch a Generation, a Multitude of them that is pure in their own Eyes, and yet are not wafhed from their filthinefs. Moral evil perfons that are moft fatisfied with their own eftate, or fuch as have further a form of Godlinefs, but their lufts not mortified by the pow- er of it $ fecret pride, and earthlinefs of Mind , and vain-glory, and carnal wifdom ftill pleafingly enter- tained within ; thefe are foul Pollutions , filthy and hateful in the fight of God , fo that where it is thus, that the heart is peaceably poffeft with fuch guefts, there the blood and Spirit of Chrift are not yet come, neither can there be this anfwer of a Good Confcience unto God. This anfwer of a Good Confcience unto God, as likewife its queftioning, to enable it felf for that an- fwer, is touching two great points that are of chief concern to their Soul0 its Juftificationhnd Santtification , for Baptifm is the Seal of both, and purges the Con* fcience in both refpe£b,that water as the figure both of the blood and water , the juftifying blood of Chrift, and the pure water of the fan£Hfying Spirit of Chrift $ takes away the condemning guiltinefs of fin by the? one, and the polluting filthinefs by the other. Now the Confcience of a real Believer enquiring within, upon right difcovery will make this anfwer unto God, Lord, f have found that there is no (land- ing before thee, for the Soul in it fdf is overwhelmed with a World of guiltinefs, but I find a blood fprinkled upon it, that hath, I am lure, vertue enough to purge it (237 ) it all away, and to prefent it pure unto thee, and i know that wherefoever thou findeft that blood fprink- led,thine anger is quench'd and appealed prefently upon the fight of it 5 That hand cannot fmite where that blood is before thine eye. And this the Lord does agree to, and authorifes the Confcience, upon this account to return back an anfwer of fafety and peace to the Soul. So for the other, Lord,I find a living Work of holinefs on this Soul, though there is yet corruption there, yet it is as a continual grief and vexation, its an implaca» ble hatred, there is no peace betwixt them, but con- tinual enmity, and hoftility, and if I cannot fay much of the high degrees of Grace, and faith in Chrift, and love to him, and heavenlinefs of Mind, yet I may fay, there is a beginning of tho'e 5 at leaft this I molt Con- fidently affirm, that there are real and earned defires of the Soul in thefe things. It would know and conform to thy will, and be de- livered from it felf, and its own will, and though it were to the higheft difpleafure of all the World, it would gladly walk in all well pleafing unco thee. And he thatfeesthe truth of thefe things, knowing it to be thus, owns it as his own work , and engages himfelf to advance it on, and bring it to perfe&ion. This is a tafte of that intercourfe the purified Con- fcience bath with God, as the faving fruit of Baptifm. And all this it doth, not of it felt, but by vertue of therefurreftion of Jefus Chrift, which refers both to the utmoft effeft, Salvation ; and the nearer effeftr as a means and pledge of that, the purging of the Confcience. By this, his Death and the effufionot his Blood in his fufferings, are not excluded , but are included ia- it : His Relurreftion being the evidence of all that work of C'3« ) of Expiation, both completed asdacttjued 5 full Pay- ment made by our Surety, and fo hefet free, and his Freedom the Caufe and the Afjurance of ours. Therefore the Apoflle St. fWexprefles itfo. That he died for our fms^androfe for our righteoufnefs , and our Apoflle (hews ' iis the worth of our living hope in this fame refur- redtion, Chap. 1. v. 3, Blejfed be the God and Father of our Lord Jefus Chrifl^ which according to his abundant nicrcy, hath beget ten us again unto a lively hope^ by the' Refurretlion of *]efus Chrift from the dead. Now that Baptifm doth apply and feal to the Be- liever his Intereft in the death and refurreftion of Ciirift, the Apoflle St. Paul teaches to the full, Rom. 8. 3. The dipping into the waters, our dying with him 5 and the return thence, our rifing with him. The laft thing is, the refemblance of Baptifm in thefe things, with the faving of Noah in the Flood, and it holds in that we fpoke laft of, tor he feemed to have rather entred into a Grave as dead than into a fafe- guard of Life, ingoinginto the Ark, yet there being buried, he role again, as it were, in his coming forth to begin a new World. The Waters of the Flood drown'd the Ungodly, as a heap of filthinefs wafht them away, they and their fin together as one, being infeparable; and upon the fame Waters, the Ark floating preferved Noah. Thus the Waters of Baptifm are intended as a deludge to drown Sin> and tofave the Believer, that by Faith is feparated both from the World and from his Sin; fo it finks, and heisfaved. And there is further, one thing fpecified by the A- poille, wherein though it be a little hard, yet chiefly intends the paralel. The fewnefs of thefe that are fav'd by both/or though many are fprinkled with the Elemen • tal C n9 ) tal Water ofBaptifm, yetfew5foas to attain by it the Anfwer of a good Confcience towards God, and to Jive by participance of the Refurreclion and Life of Chrift Thou that feed the World perifliing in a deluge of Wrath, 3ndart now mo'ft thoughtful forthis,how thou ftialt efcapc it, fly into Chrifk t as thy fafety, and reft fecure there; thou lhaltlind life in his death, and that life further afcertained to you in his rifing again : fo lull and clear a Title to Life in thefe two, that thou canft challenge all Adverfaries upon this very Ground as unconquerable, whileft thou ftandefton it, and (peak thy challenge in the Apoftles flile, It is God that fit* ftifieth, who [ball condemn} But how know you that he juftifies ? it is Chrift that died ^ yea, rather that is rifen, who fittethattke right hand of God, who alfo maketb inter- ccjfion forus, It alludes to that placeD I fa. 50. where Chrift fpeaks of himfdf, but in the name of all that adhere to him ; he is near thatyijtifics me> who is he that will contend with me : fo that w hat Chrift fpeaks there, the Apoftle with good reafon imparts to each BLever as in him. If no more to be laid to Chrift's charge, being now acquitted, as is clear by his rifing agam^ then neither to thine , who art cloathed with hioi3 and one with him. This the grand Anfwer of a good Confcience } and in point oi justifying them before God, no anfwer but this: What have any tofay to thee, thy debt is paid by him that undertook it, he is free ? anKver all accufati- ons with this, Chrifl is rifen. And then for the mcrrifying of fin, and ftrengthing of thy Graces, look daily on that death and refur^ reftion^ ftudy them, fet thine eye upon them, till thy Heart take in the Impreflionof them by much Spiritual and ( H° ) and affe&ionate looking on them, beholding the Glory of thy Lord Chrift,then be transformed unto it, 2 Cor. 3. It is not only a moral Patern or Copy, but an effeftu- al Caufe of thy fanttificatioo, having real influence into thy Soul 3 dead with him, and again alive with him. Oh Happinefs and Dignity unfpeakable, to have this Life known and cleared to your Souls / If it were, how would it make you live above the World, and all the vain hopes and fears of this wretched Life, and the fears of Death it felf , yea, it would make it mod lovely to them, that is the molt affrightful Vifage to the World. It is the Apoftles Maxime, that the carnal mnd is enmity againfl Goiy as it is univerfaily true oi every carnal mind, lb of all the motions and thoughts of it, even where it feems to agree with God, yet its ftill contrary, if it acknowledge and conform to his Ordi- nances, yet even in fo doing, its in direft oppofite terms to him,particularly in this, that which he efieemsmoft in them, the carnal mind makes le&ft account of. He chiefly eyes and values the infide, the Natural Man dwells and reds in theihelland fuperfice of them. God according to his Spiritual Nature looks mod on the more Spiritual part of his worfhip and Worfhippers.The carnal mind's in this, juft like it felfe altogether for the fenfible external part, and cannot look beyond it. Therefore the Apoftle here having taken occafion to fpeak ofBaptifm by terms of Paralel, and refemblance with the Flood, is exprefs in correfting this miftake. -It is not (fays he ) in putting away the filth of the flejh^ but the anfiver of a good conscience \ Were it poflible to perfwade you, I would recom- mend one thing to you, learn to look on the Ordi- nances ot God iuitably to their Natures , fpiritually, and C 24O and enquire after the fpiritual efteft and working o^ them upon your Confciences. We would willingly have all Religion reduced to outwards, this is our natural choice, and would pay all in this ccyn, as cheaper and eaner by far, and would compound for the Spiritual part, rather to add and give more exrcrnal performance and ceremony. Hence the natural com- placency of Popery, which is all for this ft r vice of the fiefli and body-fervices, and to thofe prescribed of God, all deal fo liberally with him in tint kind, is to add more,and frame new Devices and fvites^ what you wiil in this kind, Sprinklings, and Wafhings, and Anoimings, •and Incenfe 5 but whither all this ? is it not a grofs miftake of God to think him thus pleafed, cr is it not a direct aft ront, knowing that he is not pleafed with thefe.but defires another thing ^ to thrult that upon him that he cares not for, and refufehim what he calls for, that fingle humble heart worfhipand walking with him,that purity of Spirit and Confcience that he only prizes, and no outward- fervice, but for thefe as they tend to this end and do attain it/ Give me, fays, he nothing if you give not this. Oh ! faith the carnal Mind, any thing but this thou fhalt have 5 as many wafhings and offerings as thou wilt, thousands of Rams, and i en thoufand Rivers of Ojl? yea, rather then fail, let the Fruit of my Body go for the Sin of my Soul. Thus we 5 will the outward ule of Word and Sacraments do if, then all fliall be well 5 baptifed we are, and fliall I hear much and communicate often, if I can reach it, fhall I be exa& in point of Family Worfhip, fhall I pray in fecret , all this I do, or at leaftl now promife. Ay, but when all that is done, there is yet one thing may be wanting, and if it be fo, all that amounts to nothing 5 is thy Confcience purged and made good by all thefe, or art thou feeking and I i aiming (h^ ) aiming at this, by the ufeof all means, then certainly thou lhalt find life in them > But does thy heart dill remain uncleanfed from the old ways, not purified from the Pollutions of the World . think it not enough to go to Church ( H5 J Church, or to pray , but take heed how yea hear, confider how pure he is, and how piercing his eye whom thou fervefh Then after again, think it not enough, I was pray- ing, or hearing, or reading, it was a good work, what need I quefuon it further. No, but be full rtfk&ing and asking how it was done, how have I -heard, how have I prayed? was my heart humbled by the difco- veries of fin, from the Word ? was it refreftt with the promifes of grace, did it lye level under the word to receive the (lamp of it, was it in prayer fet and kept in a holy bent towards God ? did it breath forth real and earned defires into his ear, or was it remifsand roving and dead in the fervice/' So in my Society with o:hers,in fuch and fuch Company, what was my time, and how did I follow it, did I feek to honour my Lord, and toedifie my Brethren by my carriage and fpeeches, or did the time run out in trifling vain difcourfe? when alone, what's the carriage and walk of my heart, where it hath mod liberty to move its own pace, h it delighted in converfe with God ? are the thoughts of heavenly things frequent, and fweet to i*j or does it run after the earth and the delights ofit,fpinning out it fclfin impertinent vain Contrivances ? The neglect of fuch inquiries is that,whkh entertains andiucreafes the impurity of the Soul3 fa that Men are airaid to look into themfelves, and to look up to God. But Oh / what a toolilh courfe is this to fliifc off that which cannot be avoided ; in the tnd anfwer muft be made to that all-feeing Judge, with whom we'have to do, and to whom we owe Offr accom pts. And truly it would be ferioufly conftdered ^hat make; this good Confcien:e, thru rriakes an acceptable aalver unto G.^d That appears by the oppofuion, frrf ( 246 ) net deputing away the filth oftkeflejhfhzn it is the putiiig away of Soul filthineis } fo then its the renewing and purifying of the Confciei'cethat makes it good^ pure and peaceable. In the purifying it may be troubled, u hich is but the ftirring in cleaning of it, which makes rrore quiet .in the end, as Phylick, or the Iauncing of a fore, ar;d after it is in fome meafure cleanfed, it may have (its of trouble, which yet ftill add further purity and further peace :.fo there is no hazard in that work 5 but all therrifery is, a dead fecurity of the Confcience remaining filthy, and yetunftirred, or after fome ftir- ring or pricking, as a wound, not thoroughly cured, skin'd overD which will but breed more vexation in the end, it will fetter and grow more difficult to be cur'd, and if it be cur'd it muft be by deeper cutting and more pain, than if at firft it had endured a thorough learch. O My Brethren ! take heed offleeping unto death, carnal eafe § refolve to take no reft, till ycu be in the Element and place of Soul reft, where fol id reft indeed is, reft not till you be with Chrift , though all the World ftiould offer their beft, turn them by with difdain, if they will not be turned by, throw them down, and go over them and upon them 5 you have no reft to give me, nor will I take any at your hands, nor from no creature > no reft for me till I be under his ftaddow, who endured fo much trouble to purchafe my reft, and having found him may fit down quiet and fatisfiedj and when the World makes boait of their higheft contents , I will outvie them all with this own Word, my beloved is mine, and I am his. Towards God.*] The Confcicnce of Man is never right at peace in it felf, till it be rightly perfwaded ct peace with God , which while it remains filthy it C247 ) it cannot be : for he is holy ; and iniquity cannot dwell with him $ what Communion betwixt light and darknefs} fo then the Confcience mud: be deanfed e'reit can look upon God with affurance and peace. Thiscleanfing is facramentally performed by Baptifm, effeftually by the Spirit of thrift, and the blood of Chrift 5 and he lives to impart both. Therefore here is mention'd his refurreftion from the dead, as that, by virtue whereof we areafTured of this purging and peace. Then can it in fome meafure with con* fidence anfwer, Lord, though polluted by former fins, and by fin ft ill dwelling in me, yet thou feeft that my defires are daily more like my Chrift 5 I would have more love and zeal for thee, more hatred of fin, that can anfwer with St. Pefer,that was pofed, love (I thou we* Lord I appeal to thine own eye, who feeft my heart, Lord thou knorveft that Hove thee, at leaft I de.fi re to love thee, and to defire thee, and that is love. Willingly would I do thee more futable fervice, and honour thy name more, and do defire more Grace for this, that thou maift have more Glory, and intreat the light of thy Countenance for this end, that by feeing it my heart may be more weaned from the World, aiid knit unto thy felf, thus it anfwers touching its inward frame, and the work of holinefs by the Spirit of hohnefs dwelling in it : But to anfwer Juftice touching the point of guilt, it flies to the blood, fetches all its an- fwer thence, rums over the matter upon ir, and aft* fwersfor it ; foritdothfpeak,and fpeaks better things than the blood of Abel, fpeaks full payment of all that can be exacted from the finner, and that's a fufficienr anfwer. The Confcience is then in this point once made fpeech- lefs, driven to a nonplus in it felf, hath from it felf no an- fwer ( H8 J iV/er to m&ke,then turns about to Chrift,and finds what to fay. Lord there is indeed in me nothing but guiiti- neft, [ have defer ved death, but I have fled into the City ofiefuge, thou halt appointed, there I refolve to abide, to live and die there, if Juftice purfee it fhail fend nic there, I take fan&uary in Jefus, arrcfl: laid upon me will light upon birr, and he h wherewithal to anfwer it. He can ftraightway declare, he hath pa)\J all, and can make it. good ; hath the acquittance to flheiv, yea, his own liberty is a real fign of it, he was in Prifon, and islet free, which tells all is fatisfied. There- fore the anfwer here rifes out of the refurrettion of Jejus Chrift. And in this very thing lies our peace, and way, and ail our happinefs. Oh / its worth your time, and pains to try your intereft in this,, it is the only thing worthy your hightft diligence. But the moft are out of their wits, running like a number of diftra&ed Perfons and ftill in a deal of bufmefs, but to what end they know- not. You are unwilling to be deceived in thofe things that at their beft and fureft, do but deceive you when all is done: But content to be de- ceived in that your great concernment. You are your own deceivers in it • gladly guild with fhadows of faith, and repentance, falfe touches of forrow, and and falfe Rallies of Joy : and are not careful to have your Souls really unbottom'd from themfelves, and built upon Chrift, to have him your treafure, your righteoufnefs, your all, and to have him youranf.ver unto God your Father : But if you will yet be ad- viftd., kt go all, to lay hold on him 5 lay your Souls on him and leave him nor, he is a tried Foundation Stone, and he thit trujis en himjhall net be coujounded. Ver. (M-9 ) Verfc 22. 22. iVIio is gone into Heaven, and is on the right hand of (jody Angels, and Authorities, and Towers being madejubjeH to him* THIS is added on purpofe to (hew us further what he is, how high and glorious a Saviour we have. Here four points or fteps of the Exaltmentof Chrift. i. Refurreftion from the Dead. z. Afcenfion into Heaven. 3 . Sitting at the right Hand of God. 4, In that Pofture, his Royal Authority over the Angels. The particulars clear in themfelves.Or the fitting at the right Hand of God, you are not ignorant that it is a borrow- ed Expreftion drawn from Earth to Heaven, to bring down fome Notion of Heaven to us, to flgmfie to us in our Language, fuitably to oirits, who are of fc excellent and pure in their Nature1, and from the beginning o the World cloarlied with fo tranfeendent Glory; that a parcel of Glay is r :, it and fctfofitgh to cut] bright! ! xs, rtiefe Stars of the I C=5i ) flefli being united to the Fountain of Light, the bksffed Deity in thePerfonof the Son. In coming to fetch and put on this Garment he made himfelf lower than the Angels; but carrying it with him at lib return to his eternal Throne, and fitting down with it there, it is high above them, as the A- poflle teaches excellently and amply, Hzb. 1.2. Ta which of themy faid he, fit on my right Hani* This they look upon with perpetual Wonder, but not with envy nor repining, no, amongft all their eyes, no fuch eye to be found 5 yea, they rejoyce in the infinite Wifdom of God in ths Defcn, and his infinite Love to poor loft Mankind 5 its wonderrul indeed to to fee him filling the room of their fallen Brethren,with new guefls from Earth 5 yea, fuch as are born Heirs of Hell 5 not only thus finful Man raifed to a partici- pance of Glory with them who are fpotlefs, finlefs Spi- rits, but their flefti in their Redeemer dignified with a Glory fo far beyond them. This is that My fiery they are intent in looking and prying into, and cannot, nor never fliall fee the bottom of it, for it hath none. 2. JefusChrift is not only exalted above the Angels in abfolute Dignity, but in relative Authority over them, he is made Captain over thofe Heavenly Bands, they are all under his Command5for all Services where- in it pleafeshim to employ them 3 and the great Em- ployment he hath, is the attending on his Church, and particular Eleft Ones ; are they not all mini(lrrng Spirits fent forth, fckc. They are the Servants of Chrift, and in him, and at his appointment the Servants of every Be- liever, and are many ways ferviceable and ufeful for their good> which truely we do not duly confider. There is no danger of overvaluing them, and inclining to Worlhip them upon thisCon(ideration,yea,if we take K k 2 it (252 ) it right, it will rather take off from that. The Angel jadg'd his Argument ftrong enough to St. John againft that, that he was but his fellow Servant : but this is more, that they are Servants to us, although not there- fore inferiour, it being a honorary fervice, yet certainly inieriour to our Head, and fo to his myftical body, taken in that Notion as a part of him. Ohf. i. The night of this our Saviour's Glory will appear the more, if we refleft on the defcent by which heafcended to it $ Oh! how low did we bring down fo high a Majefly into the pit wherein we had fallen by climbit'g to be higher than he had fet us 5 it was high bjyeaion we fell fo low, and yet he againft whom it was committed came down to help us up again, and to take hold of us, took us on \ fo the Word is, Heb. 2. he took not hold of the Angels 5 let them go, hath left them to die for ever : Bur he took hold of the Seed of Abraham, and took on him indeed their flefh dwelling amongft us,and in a mean part , emptied himfelf and became of no repute, and further after he defcended into the Earth, and into our flefh, in it he became obedient to death upon the Croft, and de- fcended into the Grave. And by thefe fteps was walk- ing towards that Glory wherein now he is, Phil. 1. he abafed himfelf wherefore fays the Apoftle, God hath highly exalted him, fo he himfelf, Luk. 24. Ought not Chriji firji to fuffer thefe things, andfo enter into his Glory. Nowihis indeed it is pertinent to confider, and the Apoftle is here upon point of fuffering, that's his theam, and therefore he is fo particular in the amend- ing ofChriflto his Glory ; who of thofe that would come thither will refufe to follow him in the way where he led do^riys the leader of cur Faith, Heb. 1 2. and who of thofe mac follow him, will not love anddelight to (253 ) to follow him through any way, the lowefl: anJ dark- eft 3 its excellent and fafe, and then it ends you fee where. 2. Think not ftrange of the Lord's method with his Church; bringing hertofo low anddefperate a Pofture many times; can (he be in a more feeming delperate condition than was her head, not only in ignominous fufferings, but dead and laid in the Grave, and the Stone roll'd to it and fealed, and made all fure, and yet arofe and afcended, and now fits in Glory, and fhall fit till all his Enemies become his Footftool > do not fear for him, that they fhall overtop, yea, or be able to reach him, who is exalted higher than the Heavens; be not afraid neither br hisChurch,which is his Body, and if his Head be fafe and live , cannot but partake of fafety and life with him 5 though fhe were to fight dead and laid in the Grave, yet fhall (lie rife thence and Va,l6'l9t be more glorious than before, and ftill the lower brought in diftrefs, fhall rife the higher in the day of deliverance. Thus in his dealing with a Soul, obferve the Lord's method 5 think it not ftrange, that he brings a Soul low, very low, which he means to comfort and exalt very high in Grace and Glory 5 leads it by Hell-gates to Heaven, that it be at that point, my Gcd> my God why haft thou forfak.n me 5 was not the Head put to ufe that Word, and fo to (peak ir,. as the Head lpeaks for the Body, feafoning it tor his Members, and fweetning that bitter cup by his own drinking of it. Oh! what a li3id condition may a foul be brought unto, and put to think, can he love me, and intend mercjfar. me? that leaves me to this : And vet in all, the Lord preparing ir thus lor comfort arid bleffedntfs. 3. Turn your thoughts more frequent}}1 to this Ex- cellent C 254 ) ccllent Subjeft, the glorious high Eftate of our great high Prieft. The AngeL admire this Myftery, and we flight it, they rejoice in it, and we whom it cef- tainly niorc nearly concerns, are not moved with it, do not draw that comfort and that inftrufrion from it which it would plentifully afford, if it were drawn. It comforts us again 11 all troubles and fears,is he not on high who hath undertaken for us ? doth any thing befall us but it is pad firft in Heaven, and (hall any thing p2fs there to our prejudice or damage, he fits there and is upon the Counfel of all, who hath loved us5 and given himfelf for us: yea, who, as he defcended thence for us, did likewife afcend thither again for us, hath made our Inheritance, he purchas'd, there Cure to us, taking PofTeffion for us, and in our name, fince he is there, not only as the Son of God^ but as our Surety, and as our Head, and fo the Believer may think himfelf even already poffeft of this Right, in as much as his Chriflis there. The Saints are glorified already in their head, where he reigns. Where he reigns, there 1 believe Vhi caput wyfeiffo reignfays Aug. And coniider in all thy ftraights nSrSIme and troubles outward and inward, they are not hid regnareae- from him, he knows them and feels them, a com- panionate high PrieO, hath a gracious fenfeof thy frail- ties, and griefs, and fears, and tentation 5 and will not fuffer thee to be furcharg'd, is (till prefenting thy Eftate to the Father, and ufing that intereft and pow- er he hath in his affeftion for thy good. And what wouldfl thou more $ art thou one whofe heart defires to reft upon him and cleave to him? thou art knit fo to him,that his refurre&ion and glory fecures thee thine, his life and thine are not two, but one life, as that of the Head and Members, and if he could not be overcome of death, thou canit not neither. Oh ! that ( m ) that fweet word, Becaufe I live% you (ball live alfo. Let thy thoughts and carriage be moulded in this contemplation rightly. ever to look on thy exalted head, confider his glory : fee not only thy Nature railed in him above the Angels: but thy perfon interefted by Faith in that his Glory ; and then think thy felf too good to ferve any bafe lull, look down on Sin and the World with a holy difdain, being united to him who is (o exalted and Co glorious. And let not thy mind creep here, engage not thy Heart to any thing that Time and this Earth can afford 5 Oh! why are wefo little there where there is fucha fpring of delightful and high thoughts for us. If ye be rifen with Chrifl^ feek thofe things which are ahove where he fits: what mean you, areyefuch as will let go you intereft in this once cru* cified and now glorified Jefus? if not, why are ye not more like it > why does it not poflefsyour hearts more > ought it not to be thus? ihould not our hearts be where our Treafure, where our blefled Head is ? Oh ! how unreafonable, how unfriendly is it, how much may we beafhamed to have room for earneft thoughts, or defires, or delights, about any thing befide him ? Were this, by thefe that have right in it, much wrought upon the heart , would there be found irr them any ingagement to the poor things that arc pa£ fing away } would death be a terrible word . ( 260 ) do ? our Chains that bound us over to eternal Death being knock'd off, (hall we not walk > (hall we not run in his ways ? Oh ! think what that Burden and Yoke was he hath eafed us of, how heavy, how unfuf- ferable it was, and then we (hail think what he fo truly fays, that all he lays on, is fweet , his yoke cafe, and his burden light. Oh! the happy change, refcued from the vilett flavery, and called to conformity and Fellowfhip with the Son of God. 2. The Nature of this Conformity ( to (hew the nearnefs of \t) isexpreftin the very fame terms as in the pattern, it is not a remote relemblance, but the fame thing, evmfujfiringin the flef/j. Bat that we may take it right, what fuffering is here meant, it is plainly this, ceafing from fin $ fo fuffering in the fltfh here, is not the enduring ofaffii&ions, which is a part of aChri- ftians Conformity with his head, Chrift, Rom. 8. But this is a more inward and fpiritual fuffering, it is the fuf- fering and thedyingof our Corruption,thc taking away the life of fin by the death of Chrift , and that death of his finlefs flefh works in the Believer the death of fin- ful flefh, that is the Corruption of his Nature, which isfo ufually in Scripture called flt/I?. Sin makes Man bafe, drowns him in flefh, and the lufts of it, makes the very Soul become grofs and earthly, turns it as it were to flefh : fo the Apofile calls the very Mind that is unrenewed^ carnal mind. Rom. 8. And what doth the mind of a Natural Man hunt after and run out in- to, from one day and year to another } is it not on Corporis ne- things of this bafe World and the concernment of his got/xii* flefli ? What would he have, but be accommodated to eat, and drink5 and drefs, and live at cafe 5 he minds earthly things, favours and relifhes them and cares for them; examin the moftofyour pains, and time, and 0*i ) and your ftrongeft defires, and mod fcrious thoughts, if they go not this way toraife your felves and yours in your Worldly condition : yea the higheft proje&s of thegreateft natural Spirits are but earth ftill, in refpeft of things truly fpiruual* all their State Defigns go not beyond this poor life that perifhesin the fltfli,and is daily perilling, even while we are bufieft, upholding it and providing for it : prefent things, and this lodge of clay, this flelli and its intereft,take up molt of our time and pains, the mo ft , yea all, till that change be wrought the Apoftle fpeaks of, till Chrift be put on, Rom. 13. put ye on the Lord Jefus Chriji, and then the other will eahly follow, that follows in the Words, make noprovifion for thejiejh to fullfilit in the lufls tberes of Once in Chrift, and then your neceffary general care for this natural life will be regulated and mode- rated bv the Spirit. And for all unlawful and enor- mous defires of the flefti, you (hall be rid of providing forthefe* inftead of all provifion for the life of the fleQi in that fenfe5 there is another gueft and another life for you now to wait on , and furnifh for .• in them that are in Chrift that flefh is dead, they are freed from its drudgery, he that hath fnjfered in the flef!> hath re/led from fin. Ceifidfrom (in. ] He is at reft from it, a Godly Death, as they that die in the Lord reft from their labours* he that hath fufFered in the flefh and is dead to it, dies indeed in the Lord ; refts from the bafe turmoil of fin, it is no longer his Mafter. As our fin was the caufe of Chrifts death} his death is the death of fin in us, and that not fimply, as he bear a moral pattern of it, but the real working caufe of u, hath an effe&ual influence on the Sou!, kills it to fin * I am crucified with Chriji , faysS. FmI; Faith fo looks on the death of Chrift, that it ( afo) it takes the imprefiion of it, fets it on the heart, kills it unto fin : Chrift and the Believer do not only be- come one in law, fo as his death ftands for theirs, but are in nature, fo as his death for fin caufes theirs to it. Rom. 6. 3. This fullering in the flefh being unto death, and fuch a death [Crucifying*] hath indeed pain in it , but what then., it muft befo like his, and the believer like him, in willingly enduring it ; all the pain of his fuffering in the flefh, his-love to us digefted,and went through it, fo all the pain to our nature in fevering and pulling us from our beloved fins, and our dying to them, if his love be planted in our hearts, that will fweetcnit, and make us delight in it, love defires no- thing more thanlikenefs, and lhares willingly in all with the party loved 5 and above all love, this Divine Love is pureft and higheft, and works ftronglieft that way, takes pleafure in that pain, and is a voluntary dtath : as Plato calls love,it isftrong as death,makes the ftrong- tft body fall to the ground , (o doth the love of Chrift make the a£tiveft and livelieft firmer dead to his fin. And as death fevers a Man from his deareft and mcft familiar friends, thus doth the love of Chrift and his death flowing from it, fever the heart from its mofl beloved fins. I befeech you feek to have your hearts fet againft fin, to hate it, to wound it and be dying daily to it. Be not fatisfy'd, unkfs ye feel an abatement of it, and a life within you; difdain that bafe fervice, and being bought at fohigharate^thinkyour fclvestoogoodto be flavtstoany bafe lufLyou are called to a more excellent and more honourable fervice. And of this fuffering in the fltfh we may fifely fay what the Apoftle fpeaks of the iufitrings with and for Chrift, that the parta- kers ( q6? ) kersofthefefufFerings are co-heirs of glory withChrift, ifwefujfer thus with him, wefliallalfo be glorified with him ; if we die with him, we /hall live with him Jor e- ver. 5. The a&ual improvement of this Conformity. Arm your [elves with the fame Mind, or thoughts of this Mortification. Death taken Naturally in its proper fenfe, being an intire privation of life, admits not of degrees : but this figurative death, this Mortification of the flefh in a Chriftian, is gradual, in fo far as he is renewed, and is animated, and a&ed by the Spirit of Chrift, he is throughly mortified $ ( for this death, and that new life joyned with it, and here added, ver. z. go together and grow together ) but becaufe he is not totally renewed, and there is in him of that corrupti- on (till that is here called flefh, therefore is this great task to be gaining further upon it, and overcoming and mortifying it every Day, and to this tend the fre- quent Exhortations of this Nature. Mortifie your mem- bers that are on the earth. So Rom. 6. Like wife reckon your f elves dead to fin, and let it not reign in your mortal bodies. Thus here. Arm your felves with the fame M'md, or with this very thought. Confider and apply that fuffering of Chrift in the flefh to the end, that you with him fuffering in the flefh, may ceafe from fin. Think it ought to be thus, andfeek that it may be thus with you. Arm ycur felves."] There is (til! fighting, and fin will bemoldtingyou, though wounded to death, yet will it ftrug^le for life, and fiek to wound its enemy $ will aflault the graces that are in you. Do not think if it be once (truck, and you have a hit near to the heart by due Sword of the Spirit, that therefore it will ftir no n.i ;<:e. Nb3 Co long as you live in the flefh in thefe bow- els ( ,6+ J els there will be rcmaindersof the life of this fiefh, your natural corruption. Therefore ye muft be Armed a- gainft it. Sin will not give you red fo long as there is a dropof'blood in its vein, one fpark of lite in it, and that will be fo long as you have life here. This old Man is (tout and will fight himfelf to death 5 and at the weakeft it will rouzc upitfclfand aft its dying Spirits, as Men will do fometimes more eagerly, then when they were net (o weak, norfo neaf death. This the Children of God often find to their (grief, that corruptions^which they thought had been cold dead, itir and rife up again, and fet upon them. A Pallion or Lull, that after feme great ftrol.e lay along while as dead, ftirrednot, and therefore they thought to have heard no more of it, though it fhall never recover fully rgain 10 be lively as before, yet will revive in fuch a meafure as to moleft3and pcflibly to foy 1 them yet again. Therefore is it continually neceffary that they live in 5 nr.d put them not off to their dying day 5 till they piuofffie body ani be altogether free of the flelh : you may take the Lord's promife for viftory in the end that dial! not fail , but do not promife your felf cafe in the way, for that will not hold: if at fomtimes you be at under, give not all for loft, he hath often won the Day that hath been foiled and wounded in the fight, but likv.ife take not all for won, fo as tohave no moreconflift, when fometimes you have the better, as in particular battels : be not defperate when you loofe, nor fecure when you gain them , when it is worft with you do not throw away your Anns, nor lay them a- way when you are at bed. Now the way to be armed is th.hjhe [ame mind, how would my Lord Cbrift carry himfelf in this cafe, and what was his bufmefs in all places and Companies 1? was (*«5) was it not to do the will and advance the glory of his Father? If I be injured and reviled, confider how would he do in this, would he repay one injury with another, one reproach with another reproach? No.&ejxg reviled he reviled not again-, Well through his ftrength this (hall be my way too. Thus ought it to be wkh the Chri- ftian •framing all his ways, and words, a ad very thoughts upon that mode!, the mind of (Thrift, and to ftudy in all things to walk even as he walked, i. Studying, it much , as the reafen and rule of Mortification. 2,. Drawing from it, as the real Caufe and Spring of mortification: The pious Contemplation of his Death will mod powerfully kill the love of fin in the Soul, and kindle an ardent hatred of if. The Believer looking on his Jefus crucified for him, and wrounded ior his tranfgref- fions, and taking in deep thoughts of his fpotlefs Inno- cency tint deferved nofuch thing, and of his matchlefs love that yet endured it all for him, then will he think, fhall I be a friend to that which was his deadly enemy ? fhallfmbe fweet tome, that was fo bitter to him, and that for my fake ? dial! I ever have a favourable thought or lend it a good look, that fhed my Lord's blood? ill ill I live in that for which he died, and died to kill it in me. Oh / let it not be. To the end it may not be, let fuch really apply that Death to work this on the Soul, for this is always to be added, and is the main indeed, by holding and faftning that Death clofe to the Soul effe&ually to kill the effeftsof fin in it, to ftifle and cruih them dead by preffing that death on the heart, looking on it, nor on- ly as a moft compleat model , but as having a mod ef- fectual vertue for this efTecl, and defiring him, intr< ing our Lordhimfelf, who communicates tiimfeH and M m the (166 ) the vertue of his death to the Believer, that he would powerfully caufe it to flow to us 5 and let us feel the vertue of it. Its then the only thriving and growing life to be much in the lively Contemplation and Application of Je- fus Chrift* to be continually ftudying him7 and con- verting with him, and drawing from him, receiving of his fullnefs grace for grace. Wouldeftthou have much power againft fin, and much increafe ofholinefs? let thine eye be much on Chrift, fet thine heart on him ; let it dwell in him, and be dill with him. When fin is like to prevail in any kind, go to him, tell him of the infurre&ion of his enemies, and thy inability to refift, and defire him to (upprefs them, and to help thee a- gainft 1 hem, that they may gain nothing by their ftir- ring,butfome new wound. If thy heart begin to betaken with and move towards fin, lay it before him.the beams of his love {hall eat out that fire of thefe finful lufts. Wouldeft thou have thy Pride, and Paffions,and love of the World, and felf love killed ? go fuit for the vertue of his death and that (hall do it : feek his Spirit, the Spi- rit of Meeknefs, and Humility, and Divine Love. Look on him, and he (hall draw thy heart heavenwards, and unite it to kkitfelf, and make it like himfelf. And is not that the thing thou defireft ? ( 267 ) Verfes %\ jf. Ver. 2. That h no longer fhouldlive the reft of his time in the fie fh, to the lufls of men: but to the will of (jod. 3. For the time pafl of our life may fuffice us to have wrought the Trill of the gentiles, when we talked in lajci tou/nefs , lufls, excefs of iVine, revellmgst banqueting^ and abominable idolatries: THE Chains of fin are fo ftrong, and fo fattened >rtouf Nature, t*hat there is in us no power to break them 0 f Al 1 migVier and ftronger Spirit thanouro.v ?, -\neiuous. The Spirit of Chriftdropt in^othe Son!, makes it able to break through an hoft, and leap over a Wall, as David fpeaks of himself fur- niftit with the ftrength of his God, Vfal 18. Men's refolutions fall to nothing, and as aPrifoner that offers to eicape, and does not^ is bound fader, thus ufually it is with Men, in their felf purpofesof forfakingfin, they leave out Chrift in the work, and fo remain in their Captivity, yea it grows upsn them, and while we prefs them to free themfelves and fliew not Chrift to them, we put them upon an impoffiblity, but a look to him makes it feifable and eafie. Faith in him, and that love to him, which faith begets, breaks through and furmounts all 3 its the powerful love of Chrift that kills the love of fin, and kindles the love of holinefs in the Soul.- makes it a willing fliarer in his death, and fo M m 2 a ( 2S8 ) a happy pirtaker of his life: for that always follows and mart of neceflity as here is added, He that hath fujfered in defl fh, haih ce fed from fin , is crucified and dtad to t, but he looks nothing ; yea it is his great gain the lofs of that deadly life of theflefti for a new fpirkual life J, a life indeed, living unto God; that is the end wfay he fo dfes, that he may thus live. That he no Ion* ger fbwld live, &c. and yet live far better , live to the will of God. He that is one with Chrift by believing, he is one throughout in Death and Ltfe3 as Chrift rofe, fo he that is dead to fin with him through the power of his Death, riles to that new life with him through the power of his Refurre&ion. And thofe two are our Sanclification, which, whofoever do par- take of Chrift, and are found in him . do certainly draw from him. Thus are they jovned, Rom, 6. jr. Likewife rukinycuyour fefoes dead indeed to fin, hut aliie to Gcd, and both through Chrift Jefus our Lord. All they that do really come to Jefus Chrift, as they come to him as their Saviour to be cloathed With him and made righteous by him 5 they come like wife to him as their Sanftifier, to be made new and holy by him, to die and live with him, to follow the Lamb wherefoever he goes, through the hardeft fufferin^s, and Death it felf, and this fpiritual fuffering and dyin^ with him is the univerfal way of all his followers $ They are all Martyrs thus in the crucilying of finful flefh, and fodying for him, and with him 5 and they may well go cheerfully through, though it bear the unpleafant name of Death ; yet as the other Death is ( which makes it fo little terrible, yea often appears fo much dcfirable to them ) fo is this the way to alar more excellent and happy life, fo that they may pafc through it gladly both lor the company and end ci'it- its (26? ) its withCiirift they go into his death, as unco life in his life : Though a Believer might be free upon thefe terms he would not, no fure : could he be content with thateafie life of fin, in^ead of the Divine Life of Chrift ? no, he will do thus and not accept cf deliverance, that he may obtain ( as the Apoftle fpeaks of the Martyrs J a better refurredtion. Think on it again, you to whom your fins are dear ftill, and this life iwcet, you are yet far from Chrift, and his life. The Apoftle with intent to prefs this more home, exprefles more at large, the nature of the oppo te eflates and lives that he fpeaks of, fo fers before his Chriftian Brethren, r. The Dignity of that new life. 2. By a particular reflex upon the former life preffes the change. The former life he calls a living, to the luffs of Men; this new Ipiritual life to the will of God. TheluJIs of Men. ~\ Such as are common to the cor- rupt Nature of Man, fuch as every Man may find in himfelf, and perceive in others. The Apoftle in the third verfe more particularly for further clearnefs fpc- cifies thefe kind of Men that were moft notorious in thefe lufts, and thofe kindof lulls that are moft notori- ous in Men. Writing to the difperfed Jews he calls finful lufts, the will of the Gentiles, as having leaft con- troul of contrary light in them; and yet the Jews walked in the fame, though they had the Law as a light and rule for the avoiding of them, and implies, that thefe lufts were unbefeeming even their former conditi- on as Jews, but much more undatable to them as now Chriftians. Some of the groffeft of thefe Lufts he names, meaning all the reft, all the ways of (in, and re- presenting their vilenefs the more lively, not as feme take it, when they hear of fuch bainpust fins, i kifea f 270 ) teflen the evil of more civil nature by the Companion, as if freedom from thefe were a blamelefs condition, and a change o£ it nccdlefs. No, the Holy Ghoft means it jurt contrary. That we may judge of all fin and of our fmiul nature^ by our eftimate of thefe fins, that are mod difcernablc and abominable, all fin though note< qual in degree, yet is of one nature and originally springing from one rcor, arifing from the fame unholy nature of Man, and contrary to the fame hoi) na- ture and will of God. So then. 1. Thefe that walk in thefe high waysof impiety and yet will have the name of Chrdlians, they are the lhame ofChriftians, and the profcft enemies of Jcfus Chrift, and of all others mod hatefd to him, that feem to have taken on his name for no other end, but to ftiame and difgrace it, bur he fliall vindicate him- felf, and the blot fliall reft upon theie impudent ns that dare hold up their faces in the Church uf (jod as parts of it, and are indeed nothing but the d?^o, ourof it, fpots and blots 5 that dare own to W» fcaflt of them. Oh! wh.it multitudes, What he Walfaeere tfigg'd : the iigte oi (272 ) of God going before us, and leading us in to fee them ? The Natural Motion and Way of the Natural Heart is no other, but ftill feeking out new inventions, a forge of new Gods, Hill either forming them to it fell, or worfliippingthefe it hath already iramed, committing Spiritual Fornication from God with the Creatuie, and multiplying Levers every where as it is tempted: As the Lord complains of his People, upon every Hill, and under every green Tree. You will not believe thus much ill of vour felves, will not beconvine'd of this unpleafant but neceflary Truth, and this is a part of our felf- pleafmg, that we pleafe our felves in this, that we will not fee it, not in our callings and ordinary ways, not in our religious Exercifes, for in thefe we naturally aim at nothing, bur our felves, either our Reputation, or at beft our own Safety and Peace, either to (lop the cry of Ccn- icience in prefent, or efcape the Wrath that is to come, but not in a Spiritual regard of the Will of God,and ouft. of pure love to himfelf, for himfelf, yet thus it fhould \ i e, and that love the divine Fire in all our Sacrifices. The carnal mind is in the dark, and fees not its vile- nefs in living to it felf, will not confels it to be fo ; but when God comes into the Soul, he lets it fee it felf, and all its idols and idolatries, and forces it to abhor and loath it felf for all its abominations ; and having dis- covered its filthinefs to it felf then purges and cleanfes it for himfejf from all its filthinefs, and from all its idols according to hispromife, and comes in and takes pofleflion of it for himfelf, enthrones himfelf in the Heart, and its never right nor happy till that be done. But to the Will of God.} We readily take any little 0 oht di.n^e for true converfiohi but we may fee here that (V3 ) that we miftake it, it dcth not barely knock off fomc obvious apparent enormities $ but cafts all in a new mould, alters the whole frame of the Heart and Life, kills a Man,and makes him alive again,and this new life contrary to the old : for the change is made with that intent, that he live no longer to the lufts of men > but to the Will of God. H? isnovv indeed a new Creature, new Judgement and Thoughts of things, and (b accordingly, new De- fires and AfF^fttons, and mfwerable to thole new A£H- onsjld things p aft array ^and deadend all things become new* Politick men have obferv'd it, that in States, if al- terations muft be, it is better to alter many things, than a few. And Phyficians have the fame remark ior ones habitude and cuftom for bodily health upon the lame ground ; becaufe things do fo relate one to another, that except they be adapted and fuited together in the change, it availes not: yea, it fometimes proves the worfe in the whole, though a few things in particular feem to be bettered. Thus half Reformations in a Chriftian, turn to his prejudice, its only bed to be throughout, arid to give up with all Idols, and not to live one half to himfelf and the World, and as it were, another half to God ; for that is but falfely fo , in reality it cannot be : but the way is to make an heap of all, to have all facrificed together, and to live tonoluft, but altogether, and only to God. Thus it muft be, there is no Monfter in the new Creation* half a new Creature, either all, or not at all. We have 0A05 3 to deal with the Maker and the Searcher 6ftwioA«s the Heart in this turn, and he will have nothing unlefs he have the Heart , and none of rhat nei- ther, unlefs he have it all 3 If thou pafs over into his Kingdom, and become his Subject, thou muft N n have (374 ) have him for thy only Soveraign. Loyalty can admit no rivality,and leaft of all the higheft, and beft of all. Omnifque IfChrift be thy King, then his Laws and Scepter muft poteftaitm- ru]e ajj jn tjice t|10u muft now acknowledge no for- fonts. feign power, that will be treafon. And if he be thy Husband thou muft renounce all others ? wilt thou provoke him to Jealoufie^ yea be- ware how thou giveft a thought or look of thy affe- ction any other way, for he will fpy it, and will not endure it. The Title of a Husband is as ftrift and tender, as the other of a King. Itsonly beft to be thus, thy great advantage , and happinefs to be thus entirely freed from fo many tyran* nous bafe Lord's and now fubjefi: only to one, and he fo great and withal fo gracious and fweet a King, the Prince of Peace; thou waft hurried before and rsck't with the very multitude of them, thy Lufts fo many cruel task mafters over thee, they gave thee no reft, and the work they kt thee to, was bafe and flavifh $ more than the burdens, and pots, and to] * lipg in the Clay of Egypt shdd to work in the Earth, to pain and to foyl and foul thy felf with their drudge- Now thou haft but one to ferve, and that's a great eafe, and its no flavery, but true honour to ferve fc excellent a Lord and fa fo high lervices : for he puts thee upen nothing, but what is neat and what is hortourable. thou art as a Veffel of honour in his Houfefor his Left employments, now thou art not at pain to pleafe this perfon and others, to vex thy felf to gain Men, toftudy their approbation and honours, nor to ke:p to thine own lufts and obferve their mind. None but thy God to pleafe in all,and lo he be pleated, msift difrt* gard who be difpleafed^his will is not fickle and changing (*75) as mens are, and thine owns he hath told thee what he likes and defires, and alters not : fo now thou knoweft whom thou haft to do withal, and what to do, whom to pleafe, and what will pleafe him, and this cannot but much fettle thy mind, and put thee to eafc, and thou maift fay heartily, as rejoycing in the change of fo many for one, and fuch, for fuch a one, os the Church fays, Ifa. 26, 15. 0 Lord our Gcd, othtr Lords befide the ' have bad dominion over we, but now by thee only will I make mention of thy name, now none but thy fel£> not fo much as the name of them any more, away with them, through thy Grace thou only {halt be my God. It cannot endure any thing be nam- ed with thee. Now that it may be thus, that we may wholly live to the will ofGod; we muft know his will what it is : Perfons grofly ignorant of God and of his will,can- not live to him } we cannot have fellowfhip with him, and walk in darknefs, for he is light. This takes off a great many amongft us that have net fo much as a common Notion of the Will of God ; but befides, that Knowledge, which is a part, and (I may fay) the firft part, of the renewed Image of God, is not a Natural Knowledge of Spiritual Things, meerly attained by human teaching or induftry 3 but its a beam of God's own,ifTuing from himfelf,both enlighten- ing and enlivening the whole Soul, gains the affefrion and ftirs to aftion : and fo indeed it afts, and increafes by afring : for the more we walk according to that of the Will of God which we know, the more we ihall be advanced to know more : that is the real proving what is his goody and holy , ard acceptable will. Rom. 12. 2. fo fa\sChnft, if any will do the Will of my Father, he (hall know of the Dotlrine $ our lying off from the lively N n 2 u(e ( V6J ufeof known Truth, keeps us low in the Knowledge of God and Communion with him. x. So then upon that Knowledge of God*s,WilI where it is Spiritual and irom hirnfelf, follows the fuiting of the Heart with it,the a.Teftio-is taking the (lamp or it, and agreeing with it, receiving the Truth in the love of it, the Heart transformed into ir, and ncwr not dri- ven to obedience violently, butfweetly moving to it, by love within the Heart framed to the love of God,and fo of his WlU. 3 . As Divine Knowledge begets this affe&ion, fo tins atTe&ion will bring forth a&ion, real obedience. For theft three are infeparably linkt and dependant on the } ruduft of another in this way, the affection is not blind but flowing from knowledge, nor aftual obedi- ence conftrained, but flowing irom affection 5 and the affection is not idle, feeing it brings forth obe- dience, nor the knowledge dead, feeing it begets af- fection. Thus the renewed, the living Chriftian is all for God, a faenfice entirely offer'd up to Gsd, and a living fa- crifice lives to God. Takes no more notice of his own carnal will, hath renounc't that to embrace the hcly will of God, and therefore, though there is a contrary Law and will in him, yet he does not acknowledge it , but only the Law of Chrifl as now eftablifht in him, that Law of Love, by which he is fweetly and willingly led. Real Obedience confults not now in his ways with Flefhand Blood what willpleafe them, but only enquires what will pleafe his God, and knowing his mind, thusrefolvcs to demur no more, nor to ask confent of any other, that he will do, and its reafon e- nough to him, my Lord will's it, therefore in his flrength I will do it, for now I live to his will 5 it is my Life to fludy and obey it. Now . ( 277 ) Now we know what is the true Chara&er of the redeemed of Chrift, that they are freed from the fer- vice cf themfelves and of the World , yea dead to it, and have no Life but for God, as all his. Let this then be our ftudy and ambition to attain this, and to grow in it, to be daily further freed from all other ways, and defires, and more wholly addicled to the will of our God , difpleafed when we find any thing elfe ftir or move within us, but that, that he Spring of our Motion in every work. 1. Becaufe we know his Soveraign Will, and mofi juftly fo, is the Glory o( his Name, therefore not to red till this be fet up in our view as our end in all, and to count all our plaufible doings as hateful ( as indeed they are ) that are not aimed at this end, yea endea* vouring to have it as much frequent and exprefs before us as we can attain , ftill our eye on the mark, throwing away , yea undoing our own inte- reft, n:)t feekingour felves in any thing but him in all. 2. As living to his will in the end of all ; fo in all the way to every ftep of 'v. For we cannot attain his end but in his way, nor can we intend it without a refignation of the way to his prefcript, taking all our directions from him, how we fhall honour him in all. The Soul that lives to him hath enough not only to make any thing warrantable but amiable, to (eek his will, and not only does it,but delights to doit.that'sto live to him, to find it our life 5 as we fpeak of a work wherein Men do mod, and with moft deligh employ themfelves. In that fuch a lufL be Crucified, is it thy will Lord ? then no more advifing, no more delay, how dear foever that was when I lived to it, it is now as hateful ? feeing I live to thee , who it hated. Wilt thou have me forget an injury though a great one, and (=7«) and love the perfon that hath wronged me ? While I lived to my felt and my paflions this had been hard. But now how (weet is it/eeingl live to thee.nnd am glad to be put upon things moil oppofiteto my corrupt heart, glad to trample upon my own will,to follow thine ; and this I daily afpire to and aim at,to have no will of my own^but that thine be in me, that I may live to thee, as one with thee, and thou my rule and delight. Yea not to ufethe very natural comforts of my Life but for thee, to eat, and drink, and fleep for thee, and not topleafe my felf but to be enabled to ferve and pleafe thee, to make one offering of my felf and allmyadions to thee my Lord. Oh ! its the only fweet life to be living thu?,and daily learning to live more fully thus, it is Heaven this, a little fcantlingof it here, and a pledge of whole Hea- ven ; this is indeed the life of Chnft, not only like his, but one with his 5 it is his Spirit, his Life derived in- to the Soul. And therefore both the moft excellent and certainly moft permanent, for he dieth no more, and therefore this his Life cannot be extinguifht, hence is the perfeverance of the Saints : Becaufe being one Life with Chrift, alive unto God, one for all for ever. True the former cuftome of fin would plead old pof- fefllon with grace, and this the Apoftle implies here that becaufe formerly we lived to our Lufls, they will urge that, but he teaches us to beat it direftly back on them, and turn the edge of it as moft ttrong reafon againft them, true you had fo long time of us , the more is our furrow and fhame,and the more reafon that it be no longer fo. The reft of this time in the fle(h^) That is,in this body; not to be fpent as the foregoing? in living to the flejh that ( *79 ) that is the corrupt Lufts of it, and the common ways of the World : But as often as he looks back on that to find it as a fpur in his fide, to be the more earned and more wholly bulled in living much to God, having ii* ved fo long contrary to him, in living to the flefh, the paft way fuffice. there is a Lyptote in that, mean* ing much more than he expreffes: it's enough , Oh/ too much to have lived fo long (o miferable a Life. Now fays the Chriftian,Oh / corrupt Lufts and de« luding World ! look for no more, I have ferved you too long, the reft whatfoever it is, muft be to my Lord, to live to him by whom Hive: and afliamedand grieved I am, I was fo long in beginning 3 fo much paft, it may be the rnoft of my fliort race paft before I took no- tice of God or looked towards him.Oh! how have I loft, and worfe than loft all my by paft Days? Now had I the advantages and abilities of many Men, and were I to live many Ages, all fhould be to live to my God, and honour him J and whatftrength I have, and what time I {hall have, through his grace, (hall be wholly his. And when any Chriftian hath thus refolved, that his intended Life being fo imperfect, and the time fo fhort, the poorneisof the offer would break his heart ; were there not an Eternity before him, wherein he fhall live to his God and in him without blemiih and without end. Spiritual things once being difcerned by afpiritual light, the whole Soul is carried after them, and the ways of holinefs are never truly fwcet5till they be tho- roughly embrac't, and a full renouncement of all that is contrary to them. All their former ways of wrandring from God, are very hateful to a Chriftian, that is indue • returned, and brought (280 ) brought home : And thofe moft of all hateful, where- in they have mod wandered and mott. delighted A fight of Chrift gains the Hearty makes it break from all intanglemencs of its own lufts, and of the prophane World about it. Andthefe are the two things the A- poftle herfc aims at, exhorting Chriftians to the fludy oi newnefs of life, and (hewing the ncceffity of it. That they cannot be Chriftians without it \ he oppofes their new eftate and engagement to the old cuftoms of their former condition, and to the continuing cuftom and conceit of the ungedly World, that againft both they maintain that rank and dignity to which new they are called, and in a holy difdain of both, walk as the redeemed of the Lord. Their own former cu- ftom he fpeaksto, v. 2, 3. and to the cuftom and opi- nion ot" the World, v. 4. and both thefe wiilfet ftrong upon a Man, efpecially while he is yet weak and new- ly entered into that new eftate. 1. His old acquaintance, his wonted lufts will not fail to beftir themfelves to accufe him in their mod obliging familiar way, and reprefent their long conti- nued friendship 5 but the Chriftian following the Prin- ciples of his new being, will not entertain any long diicourfe with them, but cut them fhort, tell them that the change he hath made, he avows and finds, it lb happy, that thefe former delights may put off hopes of regaining him. No, though they drefs themfelves in their belt array;and put on all their Ornaments, and lay as that known word of that Courtifan, Iamtbcjamc I was, The Chriftian will anfwer as he did, I am not the fame I wis. And not only thus will he turn off the Piea of former acquaintance that fin makes, but turn it bark upon it, as in hisprefent thoughts making much againft it 5 the longer I was fo deluded, the more rea- fon (a8i ) On now that I be wifer, the more time fo mtfperft $ the more pretfing neceffity of redeeming it. Oh ! I have too long lived in that vile (livery, all was but husks I fed on ; / was laying out my money fir that which was no bread \ and my labour for that which fatisfied net. Now lam on the purfuit of a good that I am fure wiH fatbfie, will fill the largeft defires of my Soul, and flVall I be (paring and flack, or (hall any thing call me offfrom it. Let it not be, I that took (o much pains early and late to ferve and facrifice to fo bafe a G;d$ (hall I not now live more to my new Lord., the living God, and facrifice my time andftrength, and my whole felf to him ? And this is (till the regret of the fenfible Chriftian, that he cannot attain to that unwearied diligence, ard that ftrong bent of affeftion in fceking communion with God, and living to him, that fometimes he had for the fervice of fin, wonders that it fliould be thus with him, not to equal, that which it were, (b reafon* able that he fliould fo far exceed. It is beyond expreffion, a thing to be lamented, that fo fmall a number of Men regard God the Author of their Bsing, and live not to him in whom they live ; returning that being and life they have, and all their enjoyments as is due to him, from whom they all flow 5 and then how pittiful is it, that the fmall num- ber that is thus minded, minds it fo remifly and cold- ly 5 and is fo far outftript by the Children of this World) that they follow painted follies and lies with more eagernefi and induftry, than the Children of Wif- domdo that certain and folidblefledncfsthat they kckadvUta- alter. Strange that men (hould do fo much violence tsm wAm one to another, and to themfelvcs in body and mindj-f,,,*^' ior trifles and chaff: and fo little to be found of O o that (282 ) that allowed and commanded violence for a Kingdom, and fuch a Kingdom that cannot be fliaken.a word too high for all the Monarchies on this fide of the Sun. Andihould notour diligence and violence in this fo worthy a defign be fo much the greater, the later we begin to it. They tell it of Cdfar, that when he paftinto Spain, meeting there with Alexander's Statue it occafioned that he wept, confidering that he was up fo much more early, having performed fo many con- quers in thofe years, wherein he thought he had done nothing, and was but yet a beginning. Truly it will be a fad thought to a really renewed mind to look back on the flower of youth and ftrength as loft in vanity, if not in grofs prophan^nefs, yet in felf-ferving and felf-pleafing, and in ignorance and negleft of God. And perceiving their fliort day fo far fpent ere they let out, will account years precious, and make the more haft, and defire with holy Davidt enlarged hearts to run the vray of God s commandments 5 will ft udy to live much in a little time ^ having lived all the paft time to no purpofc, none now to fpare upon the lufts and ways of theflefh, and vain focieties and vifits 5 yea, will be refcuing all they can from their very neceffary Affairs, for that which is more neceffary than all other necef- fitieSj that one thing needful, to learn the Will of our God , and live to it $ this is our Bufinefs, our high Calling, the main and excellent of all our Em- ployments, Not that we are to caft off our particular Calling?, our due diligence in them : for that will prove a fnare, and involve a Perfon in things m re oppofue to godlinefs. But certainly this living to God requires, 1. A fit meafuring of thy own ability for affairs, and as far asthoa canltchufe, fitting thy load to thy fhou!- ders ders, not furcharging thy felf with it ; overburden of bufinefies either by the greatnefs or multitude of them, will not fail to entangle thee and deprefs thy mind, and will hold it fo down that thou fhalt not find it poflible to walk upright and look upwards with that freedom and frequency that becomes Heirs of Hea- ven. 2, The meafure of thy affairs being adapted, look to thy affe&ion in them, that it be regulated too 5 thy heart may be engaged in thy little bufinefs as much, if thou watch it not, a Man may drown in a little brook or pool as well as in a great river, if he be down and plunge himfelf into irt and put his head un- der water. Some care thou muft have, that thou maift not care, thefe things that are thorns indeed, thou muft make a hedge of them, to keep out thofe tentations that accompany floth, and extream want that waits on it: but let them be the hedge } fufFer them not to grow within the Garden: though they increafe fet not thy heart on them, nor them in thy heart. That place is due to another 5 is made to be the Garden of thy beloved Lord, made for the beft plants and flowers : and there they ought to grow ; The love of God, and Faith, and Meeknefs, and the other fragrant Graces of the Spirit : and know that this is no common nor eafie matter to keep the heart difingaged in the midftof affairs, that flill it be referved for him whofe right it is. 3. Not only labour to keep thy mind Spiritual in it felt, but by it, put a fpiritual ftamp even upon thy temporal employments : And fo thou (halt live toGcd not only without prejudice of thy Calling,but even in it, and fhall converfe with him in thy Shop, or in the Field, or in thy Journey, doing all in obedience to him Ooz and and offering all , and thy (elf withal asafacrifice to him.* thou (till with him, and he (till with thee in all. This is to live to the will of God indeed, to follow his direction, and intend his glory in all ; thus the wife in the very exercife oi her houfe, and the husband in his affairs abroad , may be living no God : raifing their low employments to a high quality this way, Lord, even this mean work 1 do for thee, complying with thy will who hafc put me in this Station, and given me this task : thy will be done. Lord I offer up even this work to thee, accept of me and of my dehre to obey thee; in all, and as in their work, fo in their re- frefhments, and reft,all for him, whether you eat or drinks doing all for this reafon, becaufeit is his will and for this end, that he may have glory ,bending the ufe of all our ftrength and alL his mercies that way, fetting this mark on all our defigns and ways, this for the glory of my God, and this further for his glory, fofrom one thing toanother throughout our life. This is the art of keeping the heart fpiritual in all affairs, yea of fpi- ritualizing the affairs themfelves in their ufe, that in themfelves are earthly. This the Elixir that turns lower mettalinto gold, the mean aclions of this life in a Chriftians hands into obedience and holy offering un* to God. And were we acquainted with the way of intermix- ing holy thoughts, ejaculatory eyings of God, in our ordinary ways, it would keep the heart in a fweet tem- per a!] the day long, and have an excellent influence into all our ordinary anions and holy performances, at thole times v\ hen we apply our felves folemnly to them, our hearts would be near them, not fo far off to feek, and call in, as ufualiy they are through thf neglect of this. This were to walk with God indeed 085 ) indeed, to go all the day long as in our Fathers hand, whereas without this our prayirg morning and evening looks but as a formal vifit, not delighting in that con- ftant converfe which yet is our happinefs, and honour, and makes all eftatcs fA/eet. This would rcfrefh us in the hardelt Labour, as they that carry the fpices from Arabia are re fr edit with the fmelj of them in their Journey, and fome obferve, that it keeps their ftrength and frees them from fainting. If you would then live to God indeed, be not fi- tisfied without the conftant regard cfhim, and who* foever hath attained moft of it, ftudy it yet more to fet the Lord always before you, as David profeffeth uid then (hall you have that comfort that he adds ; he Jball be JIM at your right hand that youfoall not be mo- ved. And you that are yet to begin to this, think what his patience is, that after ycu have fitten fo many calls, you may yet begin to feek him, and live to him 5 and then confider if you ftill defpifeall this goodnefs, how foon it may be otherwife, you may be part the reach of this Call, and may not begin, but be cut off for ever from the hopesofit. Oh, how fad an Eftate / and the more, by the remembrance of thefe flighted offers and invitations . as fpeak to an impenitent finner in the courfe of his iniquity^ and all the other means you can ufe, is but as the putting of your finger to a rapid dream to day it 5 but there is a hand can both (lop and turn the mod: impetuous torrent of the Heart, be it even of a King, that will lead endure any other controulment. Now as the ungodly World naturally moves to this profufion, with a drong and fwift motion runs to it , fo it runs together to it , and that makes the current both the dronger and fwif- ter, as a number of Brooks, falling into one main Channel make a mighty dream >• and every man na- turally is in his birth and the courfe of his lite, jud as a Brook, that of it lelf is carried to that dream of fin that is. in the World, and then falling into it, is carried rapidly along with it. And if every finner, taken a part, be fo inconvertible by all created Power, how much more harder a task is a publick Reformation, and turning a Land from its courfe of wickednefs, all that isfcttodam up their way, doth at the bed but day them a little, and they fwell, and rife, and run over with a noife more violently than if they had not been dopt ; thus we find outward redraints prove, and the very publick Judgements of God on us2nay have made a little interruption, but upon the abatement of them, the courfe of fin in all kinds feems to be now more fierce, as it were to regain the time lod in that con- drain'd forbearance : fo that we fee the need of much prayer tointreat his powerful hand, that can turn the courfe of Jordan^ that he would work not a temporary, but an abiding change of the courfe of this Land, and caufe many Souls to look upon Jefus Chrid,and flow into him 5 as the word is, Yf% 34. y. P p This ( 291 ) Tins is their courfe , but you run not with them. The Godly a fmall and weak company,* and yet run counter to the grand Torrent of the World, juft a* gainftthem : and there is a Spirit within them, whence that their contrary motion flows , and a Spirit ftrong enough to maintain it in them againftallthe crowd and combined courfe of.the ungodly, i Joh. 4. 4. greater is he that is in jou, than he that is in the World\ as Lot in Sodom^ his righteous Soul not carried w7ith them, but vexed with their ungodly doings. There is to a Believer the Example of Chrift to (et again Pi the Example of the World, and the Spirit ofChriL) againft the Spirit of the World 5 and thefc are by far tlic more excellent and Wronger: faith looking to him and draw- ing vertue from him, makes the Soul furmount all difcouragments and oppositions, fo Heb. 12. 2. Looking to JeJUs, and not only as an example worthy to oppofc to all the World's examples,the Saints werelo,c^. 1 1. zndekap. 12. but he more than they all. But further, be is the Author and Finifher of our Faith, and (o we eye liim as having endured the crofj, and defpifed the fhamc^ and is fet down at the right hand of the Throne cf God. Not only that in doing fo, we may follow him in that way, unto that end as our pattern, but as head from whom we borrow our ftrengthto follow fo, the Author and Finifier of our Faith. And fo 1 Joh. 5. This is our victory whereby we overcome the Worlds even our Faith. The Spirit of God (hews the Believer clearly both the bafenefs of the ways of fin, and the wretched meafure of their end. That Divine Light dilcovers the hiding and falfeblulh of the pleafures of fin, that there is nothing under them but true deformity and rotten- ■efs, which the deluded grofs World does not fee, but takes C 290 ) takes the firft appearance ofit for true andfolid beauty, and is fo enamoured with a painted ftrumpet. And as he fees the vilenefs of that love of fin, he fees the final unhappinefs ofit, that her ways lead down to the Chambers of Death. Methinks a Believer is as one ftanding upon a high Tower, that fees the way where- in the World runs in a Valley, in an unavoidable Prcci- :,a deep edge hanging over the bottomlefs pit where all that are not reclaimed fall over before they be aware, this they in their low way perceive not, and therefore walk and run on in the (mooth pleasures , and eafe of it towards their perdition : but he that fees the end will not run with them. And as he hath by that light of the Spirit this clear reafon of thinking on and taking another courfe ; fo by that Spirit he hath a very natural bent to a contra- ry motion, that he cannot be one with them ; that Spi- rit moves him upwards whence it came3 and makes that, in fo far as he is renewed, his natural motion * though he hath a clog of flefh that cleaves to him, and fo breeds him fome difficulty, yet in the ftrength of that new Nature he overcomes it and goes on> till he attain his end , where all the difficulty in riic way pre- fently is over rewarded and forgotten ; that makes a- mends for every weary ftep 5 that every one of thefe that walk in that way, does appear in TLion before God* The Chriftian and the carnal Wen are each mod wonderful tc> another. The one wonders to fee the other walk foftrittly, and deny himfelf to thefe car- nal Liberties tJ^at the mod take, and take for fo ne- ceffary, that they think they could not live without them. And the Chriftian thinks it ftrange that men fliouldbe fo bewitcht, and ftill remain Children in the vanity of their turmoi!,wearying and humouring them- P p 2 ; felve« ( 292J (elves from morning to night, running arter (lories and fancies, ever bufie doing nothing, wonders that the delights of earth and fin can fo long entertain and pleafe men, and perfwade them to give Jefus Chrift (o many refufes, to turn from their life and happinefs * chufeto Le miferable, yea, take much pains to make themfclves miferable. He knows the depravednefs ard blirdnefs oPNature in this , knows it by himfelf that once he was fo, and therefore wonders not fo much at them as they do at bim$ yet the unreafonablenefs and frenzy of that courfe now appears to him, hecannot but won- der at thefe woeful miflakes. But the ungodly won- der far more at him ^ not knowing the inward caufe of his different choice and way ; the Believer, as we faid, is upon the Hill, he is going up, looks Lack on them in the Valley, and fees their way tending to and ending in death, and calls to them to retire irom it as loud as he can, tells them the danger, but either they hear not, nor underftand not this Language, or will not believe him ; finding prefent eafe and dcJighr in their way $ will not confider and fufpeft the end of it 5 but they judge him the fool that will not fhare with them, and take that way where fuch multitudes go, and with fuch eafe, and fome of them with their Train, and Horfes, and Coaches, and all their Pomp : and he and a few flraggling poor Creatures like him climbing up a craggy fteep Hill, and will by no means come off from that way, and partake of theirs, not knowing or not believing that at the top of that Hill he climbs tsthat happy glorious City, thevewjerufa/em, whereof he is a Citizen, and whither he is tending, that he knows their end both of their way and his own, and therefore would reclaim them if he could, but will by no means return unto them, as the Lord command- ed the Prophet, The C 293 ) The World thinks ftrangethata Chriftian can fpend fomuch time in fecret Prayer, not knowing nor being able toefteem the (weetnefs of communion with God,1 which he attains that way; yea, while he feels it not, how fweet it is beyond the Worlds enjoyments to be but feeking after it, and waiting for it. Oh / the delight that is in the bittereft exercife of repentance the very tears, much more the fucceeding Harveft of Joy. Its huonth ftrange unto a carnal Man to fee the Child of God dif ™tesVe.r* dain the pleafures of fin, not knowing the higher and ipwu1 purer delights and pleafures that he is called to, and firift.Eth, hath it may be fome part in prefent 3 but however the fullnels of them in affuredhope. The ftrangenefs of the World's- way to the Chrifti- an, and his to it, though that is fome what unnatural, yet affe&s them very differently. He looks on the- deluded finners with pity, they on him with hate. Their part, which is here exprcft, of wondering, bi*eaks out in reviling, they fpeal^ evil of you 5 and what's their Voice? what mean thefe precife fools, will they readily fay: whatcourfcis this they take contrary to all the World ? will they make a • new Religion, and condemn all their honeft civil Neighbours that are not like them ? Ay forfboth, all go to Hell, think you, ex- cept you, andthofe that follow your guife $ no more than good-fellowihip and liberty, and as for fo much reading and pray ing,thefe are but brain fick melancholy conceits, and Man may go to Heaven Neighbour-like without all this ado. Thus they let fly at their pleafures . But this troubles not the compofed Chriftians mind at all; while Curs fnarl and bark about him, thefober Traveller goes on his way and regards them not ; he that is acquainted with the way of Holinefs, can endure more than the counter-blafts and airs of feoffs and revilings ('94 ) revilings \ he accounts them his Glory and his Riches : So Mofes efteemed the reproach of Chrift greater riches than the treafures in Egypt. And befides many ether things to animate this that is here expreft, Oh / how full is it^ They (hall give account to htm that is ready to judge the quick and the dead. And this in readinefi, tu ewlups l^oKii.-hath the day fet, and it (hall furely come, though you think it farofF. Though the wicked themfel ves forget them, and the Chriftian flight them, and let them pafs $ they pals not lb, they are all regiftred, and the great Court-day (hall call them to account for all thefe riots and exceffes, and withal, for all their reproaches of the godly that would not run with them in thefe ways- Tremble then youdefpifers and mockers ofHolinels, though you come not near it. What will you do when thefe you reviled fhail appear glorious in your fight, and their King, the King of Saints here much more glorious, and his glory their joy, and all terror to you $ Oh ! then all faces that could look out difdainfully upon Religi- on and the Profefforsof it, fhall gather blacknefs and be bathed with fhame, and the more the defpifed Saints of God (ball (hout for joy. You that would rejoyce then in the appeaiiig of that holy Lord and Judge of the World, let ycur way be now in holinefs ; avoid and hate the common ways of the wicked World \ they live in their fooliih opinion, and that fhall quickly end : But the Sentence of that day (hall ftand forever. Verfe (295) Verfe 6. 6. For, for this caufe was the Qofpel preached alfo to them that are dead, that they might be judged according to men in the fiefo, but live according to God in the Spirit. IT is a thing of prime concernment for aChriftkn to be rightly intorm'd, and frequently remembred, what is the true eftate and nature of a Chriftian, for this the Multitude of thofe that bear that name , ei- ther knows not, or commonly forgets, and fo is carried away with the vain fancies and rruftakes of the World. The Apoftle hath chara&ered Chriftianity very clear- ly to us in this place, by that which is the very na- ture of it, conformity with Chriji^ and that which is neceflarily confeqaent upon that, which the prcaohingof the Gofpel is X'M ) is aimed at ; this end many confider not, hearing it, as if it were to no end, not propounding a fixed deter- mined end in our hearing. This therefore is to be con- fidercd by thofethat preach this Gofpel, that they aim right in it at this end and no other, no felf end .* The legal Priefts not to be (quint eyed, nor evangelical Mi- nisters thus fquintingto bafe gain, vain applaufe; and alio that they make it their ftudy to find in them- felves this work, this living to God 3 other wife they cannot skillfully nor faithfully apply their gifts to this effedt on their hearers, and therefore acquaintance with God mo ft neceifiry. How founds it to many of us at the leaft, butasa well couched ftory, whole ub istoamufeus, and pof fibly delight us a little, and there is an end, and indeed Bo end, and turns the moil ferious and mod glorious of all MeiTages unto an empty found} and if we awake and give it hearing it is much, but for any thing further, how few deeply before hand cenfider, I have a dead heart, therefore will I go unto the word of Life, that it may be quickened ; it is frozen; I will go and lay it before the warm Beams of thac Sun that fhines in theGofpel^ my corruptions mighty and frrong, and grace ("if any) exceeding weak, there is in the Gofpel a power to weaken and to kill fin, and to ftrengthen grace, and this 'being the intent of my wife God in appointing it, it (hall be my defire and purpofe in referring to it, to find it to me according to his gracious intendment, to have faith in myChrift, the Fountian of my Lite, more enabled, and more aciive in drawing from him 5 to have my heart more refined and fpiritualized, and to have the Slufe of Re- pentance opened, and my AfTe&ions to Divine things enlarged, more hatred of fin, and more love cf God, and communion with him. Alfo ( *97 ) Ask your felves concerning former times , and to take your felves even now, enquire within, why came I hither this day .v~] as long as the hour la(ts,it was not to have my earpleafed,but my heart changed, not to learn fome new notions.and carry them cold in my head, but to be quickened and purified and renewed in the Spirit of my mind ? is this done ? think I now moreefteemingly of Chrift,and the life of faith, and the happinefs of a Chri- ftian ? and are fuch thoughts (olid and abiding with me . What is the longeft term of its life ? uncertain it is, but moft certainly very fhort; thou and thefe pleafures muft be fevered and parted w ithin a little time , however thou muft dye and then they dye, and you never meet again. Now were it not the wife ft courfe to part a little foonerwith them , and let them dye before thee , that thcu may- eft inherit eternal life and eternal delights in it, plea- fures for evermore. Its the only bargain and let us de- lay it no longer. This is our feafon of enjoying the fweetnefsof the Gofpel, others heard it before us in our rooms now we fiU, and now they are removed, and remove we muft fhortly, a . this fai >m to others, to fpeak and hear in. Itishiab time we were cc what we do here, to what end we (peak and hear, and to lay hold on that Saltation that is Ik i-usa C 3°° > and that we lay hold on it, let go our hold of fin, and thofe perilling things that we hold fo firm and cleave fo faft to, do they that are dead who heard and obey- ed the Gofpel now repent their repentance, and mor- tifying the flefh, or do they not think ten thoufand times more pains, were it for many Ages, all to little fora moment of that which row they enjoy and (hail enjoy to eternity. And they that are dead who heard the Gofpel and flighted ir, if fuch a thing might be, what would they give for one of thefe opportunities that now we daily have, and daily Sofe , and have no fruit nor efleem of them. You have lately feen many of you, and you that fhifted. the fight"* have heard of numbers cut off in a little time, whole families fwept away by the late ftroke of God s hand j many of which did think no other but that they might have dill been with you here in this place, and exercife at this time and many years after this , and yet who hath laid to heart the lengthning out cf their day, and confidered it more as an opportunity of that higher andhappierlife,than asalittle protrafting of this wretched life which is haftening to an end. Oh ! therefore be intreat- ed to day, while it is day jtot to harden your hearts : though the Peftilence doth not now affright you fo,yt t that land- ing, mortality, and the decay of thefe earthen lodges, tells us that fhortly we fhall ceafe to preach and hear this Gofpel. Did we confidcr, it would excite us to more earnefl fearch after our evidences of that eternal life that is fet before us in the Gofpel, and we would feek it in the cbaraclers of that fpiritual life, which is the beginning of it within us, ?.nd is wrought by the Gofpel in all the heirs of Salvation. Think therefore wifcly oftbefe things, fi.) What * the proper end of the Gofpel, ( z. ) Of the approaching end of ( 501 ) of thy days, and let thy certainty of this drive thee to feek more certainty of the other, that thou maift partake of it, and then this again will make the thoughts of the other fweet to thee 5 that vifage of death, that is fo terrible to unchanged finners, {hall be amiable to thine eye, having found a Lite in the Gof- pel as happy and lading as this is miferable and va- nifhing, and feeing the perfe&ion of that life on the other fide of death, will long for the paflage. Be more ferious in this matter of daily hearing the Gofpel, why it is fent to thee, and what it brings, and think, it is too long I have flighted its Meffage, and many that have done fo, are cut off, and fhall hear it no more,I have it once more inviting me,and it may be this may be the laft tome,and in thele thoughts ere you come, bow your knee to the Father of Spirits, that this one thing maybe granted you,that your Souls may find at length the lively and mighty power of his Spi- rit upon yours, in the hearing of this Gofpel, that you may be judged according to men in the flefh, hut live according to God in the Spirit. Thus is the particular nature of that end expreft.and without thenoife of various fenfes ,intends,I conceive, no other, but the dying to the World and fin, and living unto God, which is the Apofile's main fubjeft, and Icope in the foregoing Difcourfe, that death was- be ■ore called a fuffering in the flefli, which is in effeft the fame ; and therefore though the words may be dravvn another way, yet its ftrange that Interpreters have been fo far wide of this their genuine and agreeable imk, and almoft all oi them taken in fome other in- tendment. To be. judged i* the flejh ] In the prefent (cpSq is to d to fm,or that fin die in us,and its thus expreftv 1 tab!; C302 ) tably to the nature ot it, it is to the flefli, a violent death, and it is according to a Sentence judicially put againlt it, that guilty and miferable life of fin is in the Gofpel adjudged to death, there that arreft and fen- tenceis clear and full, Rom. 6. 6:&zc. 8. 13. That fin muft die, that the Soul may live, it mud be crucified in us, and we to it, that we may partake of the Life of Chrift and Happinefs in hirr. And this is called to be judged in the tie ft, to have this fentence executed. x. The thing is the rather fpoke here under the term of being judged, in counter-ballance of that Judgment mentioned immediately before, v. $» The lad Judg- ment, of quick and dead,wherein they that would not be thus judged, but mockt and defpifed thofethat were, lhail fall under a far more terrible Judgment, and the fentence of a heavy death, indeed everlafting death.- though they think they (hall efcape and enjoy liberty in living in fin, And that ttole judged according to men 3 is, I conceive, added, to fignifie the connaturalnefs of the life of fin to man's now corrupt nature. That men do judge it a death indeed to be fevered and pulled from their fins, and that a cruel death; and the Sentence of it in the Gofpel a heavy Sentence, a hard Saying to a carnal Heart, that he muft give up with all his finful delights, mull die indeed in felf denial, muft be fepa- rated frornhimfeif, which is to die, if he will be joyn- ed withChrift, and live in him. Thus men judge that they are judged to a painful death by the Sentence of Joi"pci3 although it is, that they may truely and happily live, yet they underftand it not io. They fee , 1 he parting with fin5 and all its piealures: but the life they fee not, nor can any V till par- taking of it 5 it is knowrt'to him in v : is it is hid with Chriff in GuJ; And therefore t\ - ion here is (l»3 ) is my fiify thus represented, that the death is according to men in tbefle(b$ but thz life is according to God in the £/>/>-?>. Asthe Chriftmn is adjudged to t! ft irr rhe ficlhty the Gofpel5fo he is loofet en and acfci&ntfcd r&j men as dead : for that he enjoy es not w; h tfetti! what they efteem their life, and think, they cculd not live v. out it,one that cannot carroufe and fwcar with brcphane Men, 15 a iT!Iy dead Creature, good for nothings and he that cm bear wrongs, and love him that injured him, is a poor fpiritleS fool, hath no mettal nor life in him in the World's account, thus is he judged according to men in tbepe(h, he is as a dead man, but lives according to God in the' Spirit, dead to men and alive to God, as ver. 2. Now if thi3 life be in thee, it will aft : all Hie is in motion, and is called an aft 5 butmoft of all aftiveis this moft excellent, and, as I may call it, molt lively life, it will be moving towards God 3 often feeding to him, making (till towards him as its principle and fountain, holy and affectionate thoughts of him : fome- times en one of his fweet attributes^ (ometimes orf another', as the Bee amongft the flowers. And as it will thus aft within, fo outwardly laying hold on all cccafions : yea, feeking out ways and opportune ties to be (erviceable to thy Lord, employing ail for him, commending and extolling his goodnefs, doing andfuffering chearfully for him5layingout the ftrength of defiresj and parts, and means in thy ftation to gain him Glory. If thou be alone, then not alone, but with him, feeking to know more of him, and be made more like him, if in company, then carting about how to bring his name in efteem. and to draw others to a love of Religion and Holinefs by Speeches as it may be fir, (3°4 ) fit, and moft by the true behaviour of thy carriage. Tender over the Souls of others to do them good t» thyutmoft, thinking each day an hour loft when thou art not bufiefor the honour and advantage of him to whom thou now Iiveft : thinking in the Morning, now what may I do this day for my God ? How may I moft pleafe and glorifie him, and ufe my ftrength and wit, and my whole felf as not mine but his/ and then in the evening, reflefting, O Lord, have I feconded thefe thoughts in reality? what glory hath he had by me this day ? whither went my thoughts and endea- vours? what bufied them moft ? have I been much with God ? have I adorned the Gofpel in my converfe with others? And if finding any thing done this way, toblefs and acknowledge him the fpring and worker of it. If any ftep afide, were it but to an appearance of e- vil, or if any fit feafonof good bath efcapt thee unpro- fitably, to check thy felf and to be grieved for thy floth and coldnefs, and fee if more love would not be- get more diligence. Try it by fympathy and antipathy, which follows the nature oi things, as we fee in fome Plants and Creatures that cannot grow, cannot agree together, and others that do favour and benefit mutually. If thy Soul hath an averfion and relu&ancy againft holinefs, this is an evidence of this new Nature and Life. Thy heart rifes r.gainft wicked ways and fpeeches, oaths and curfings, and rotten communication $ yea, thoucanft not endure unworthy difcourfes wherein moft fpend their time, findeft no reliih in the unfavory iocieties of fuch as know not God, canft not fit with vain per- fons $ but findeft a delight in thole that have the image of God upon them, fuch as pirtake of that Di- vine Life, and carry the evidences of it in their car- riage. (3°5 ) riage. Dsvid did not difdainthefellowfnipof theSaints, and that was no difparagcment to him, he implies in the name he gives xhem>PfaLi 6. The excellent There is life at the root$ al- though thou findeft not that flourifhing thou defireft, yet the defire of it is life in thee : and if growing this way,art thou content,whatfoever is thy outward eftate \ Canft thou folace thy felf in the love and goodnefs of thy God, though the World frowns on thee ? art thou not able to take comfort in the fmiles of the World when his face is hid ? this tells thee thou liveft, and he is thy life. Although many Chriftianshave not fo much feniible joy,yet they account fpiritual joy and the light of God's countenance the only truejoy,and all other without it madnefs, and they cry, and figh, and attend for it 5 mean while not only duty, and hopes of better , but rven love to God, makes them to be fo, to ferve and pleafe ( 3°7 ) pleafe and glorifie him to their utmoft. And this is not a dead refting without God, but it is a (table compliance with his will in the higheft point, wait* ingfor him and living by faith, which is mod accepta- ble to him ; in a word, whether in lenlible comfort or without it,ftill this is the fixed thought of a believing Soul, its good for me to draw nigh to God, only good 5 and will not live in a willing eftrangednefs from him, what way foever he is pleafed to deal with t Now for the entertaining and ftrengthmng this life, which is the great bufinefs, and care of all that have it, beware of omitting and interrupting; thefefpiri- tual means, that do provide it and nourifh it. Little negleds of that kind will draw one greater, and great negle&s will make great abatements of vigour and livelinefs. Take heed of ufing holy things coldly, and lazily without affedtion 5 that will make them fruitlefs and our life will not be advantaged by them, unlefs ufed in a lively way. Reaftive in all good within thy reach, as this is a fign, fo its a helper and friend to it. A flothful unftirring life will make a fickly unheakhful life. Motion purifies and (harpens the Spirits , and makes Men robuft and vigorous. 2. Beware of admitting a correfpondence with any (in, yea do not fo much as difcourfe familiarly with it, or look kindly toward it, for that will undoubtedly cad a damp upon thy Spirit, and diminifh thy Gra- ces at lead, and will obftruft thy Communion with God ; thou knoweft ( that haft any knowledge of this life ) that thou canft not goto him with that flveet freedom thou wert wont, alter thou haft been but tam- pering or parlying with any of thy old loves. Oh / do not make fo foolith a bargain as to prejudge the leaft of R r 2 thy (3o8J thy fpiritual comfort^ for the greateft cmd longeft con- tinued enjoyments of fin, that are bafe, and but. for a feafon. it vvouldeft thou grow upwards in this life ? have much recourfe to Jefus Chrift thy head, the fpring from whom flow the animal Spirits, that quicken thy Soul. Wouldeft thou know more of God . and fublervingtoit, prayer: Therefore I iliall (peak firfl of it. And truly, to fpeak, and to hear of it often, were our hearts truly and entirely acquainted with it, would have ftill new fweetnefs and ufelulnefs ia ir Oh! how great were the advantage of that lively Knowledge of it, beyond the exadteft defining of it, and adifcourfing Knowledge, and of the heads of Doctrine that con- cern it. Prayer isnota fmooth expreiTion,ora well contrived form of words, not the product of a ready memory, nor rich invention, afring it (elfin the performance 5 thefe may draw a neat pi&ure of it, but flill the life is wanting. The motion of the Hear: God wards, holy x and divine affection, makes prayer rea!, and lively, and acceptable to the Living God,to whom it is prefented;the pouring out of thy heart to him that made it, and therefore hears it, and urtderftards what it fpeaks, and how its moved and affe&ed in calling on him. It is not the guilded Paper, and good writing of a Petition that prevailes with a Man : but the moving Senfe of it., and to the King that difcerns the heart , heart fenfe is the fenfe of ali,and that which he alone regards, liftens what that fpeaks, and takes alias nothing where that is fiienr3 all other excellence in prayer, is but the outfide and fafhionof it, that is the life of it. Though Prayer precifely taken, is only petition ; in its fuller and ufoil fenfe, it comprifes the vent ( 3^ ) of our humble fenfe of vilenefs and fin, in the fincere confeffion, and the extolling withal, and praifing the holy name of our God ; his excellency and goodnefs, and thankful acknowledgment of received mercies. Of thefe fweet ingredient perfumes is the incenfe of prayer compofed, and by the divine fire of love afcends unto God ; the Heart, and all with it: and when the Hearts of the Saints unite in joynt prayer, the Pillar of fweet fmoke goes up the greater and fuller. Thus fays that Song of the Spoufe, gohigup from the Wilder- fief5y as Pillars if fmoak perfumed with Myrrh and Frank? incenfe, and all the Powders of the Merchant : and as the word there fignifies, ftreight Pillars like the talleft ftreighteft kind of trees.Indeed the fincerity and unfeign- ednels of prayer makes it go up as a ftreight Pillar, no crookednefs in it, tending ftreight towards Heaven, and bowing to no fide by the way. Oh/ the (ingle and fixed viewing of God, as in other ways it is the thing makes all holy and fweet, (o particularly in this Divine Work of Prayer. Ft is true we have to deal with a God, who of him- fclf needs not this our pains either to inform, or ex- cite him } he fully knows our thoughts before we ex- prefs them, and our wants before we feel them, or think of them. Nor doth his afie&ion and gracious bent to do his Children good, wax remifs, or admit the leaft abate and forgetfulnefs of them. But inflead ofneceflity on Gods part which cannot be imagined* we flhall find that Equity, and that fin- gulnr Dignity, and Utility of it on our part which can- not be denied. i . Equity^ t hat thus the Creaturefignifie his homage to> and dependence on his Creator,for his being , and well- being j takes all the good he cn)oys,or experts irom that love- C 3" ) Sovereign Good, declaring himfelf unworthy, waiting for all upon the terms of free goodnefs,and acknowledg- ing all from that Spring. z. Dignity^ Man was made for communion with God his Maker, 'tis the Excellency of his Nature to be capable of this end, the happinefs of it to be raifed to enjoy it. Now in nothing more in this Life, is this communion a&ually and highly enjoyed, than in the exercife of prayer ; that he may freely impart his af- fairs, and eftate, and wants to God as the faithiulleft and powerfulleft Friend, the richeft and lovingeft Fa- ther, may ufe the liberty of a Child, telling his Father what he (lands in need of,and defires , and communing, with him with humble confidence, admitted to fo fre- quent prefence with fo great a King. 3. The V tithf of it. 1. Eafing the Soul in times of ftrait, when it is preft with griefs and fears, giving the vent, and that in fo advantageous a way, emptying them into the bofom of God. The very vent, were it but into the Air, gives eafe ; or (peak it to a Statue rather than fmother it, much more eafe, poured forth into the lap of a Confident, and fympathifing Friend, though unable to help 5 yet much more of one that can, and of all Friends our God the fureft, and mod affeftionate, and mod powerful, fo, Ifa. 63. 9. both companion and effectual falvation expreft* In all their affliction he was afflifled, and the Angel of his prefence faved them in his love, and in his pity he redeemed them, and hi bare them, and carried them all the days cf old. Andfo retting on his Love, Power, and gracious Pro- mifes. quiets it felf in God upon this afliirance, that its not vain to feek him, ani that he defpifeth not the fighing of the poor. z. The Soul h more fpiritually afFeSed with its own con? ( 312 ) condition by opening it up before the Lord, more deeply fenfible offin, and alhamed in his fight in con. felling it before him 5 more dilated and enlarge receive tire mercies fuitedfor; as the opening wide of the mouth of the foul that it may be filled 3 more dif- pofed to obferve the Lord in anfwering, and to btefs him and truft on him upon the renewed experiences of his regard to their diftreffes and defires. 3. All the Graces of the Spirit in Prayer are ftirr'd and a&ed, and by afting, ftrengthned and increafed. Faith in applying the Divine Promifes, which are the very Ground that the Soul goes upon to God, and Hope looking out to ther performance, and Love par- ticularly expreffing it felf, in that fweef cor.verfe and delighting in it,as love doth in the company of the Perfon loved, thinks all hours too fhort in fpeaking with him : Oh how the Soul is refrefht with freedom of Speech with ks beloved Lord 3 and as it delights in that/o it is conti- nually advanced and grows by each meeting and con- iereiice,beholding the excellency of God.and relilbing the pure and iublime pleafures that is in near communion with him : looking upon the Father in the face of (Thrift, and ufing him as a mediator in prayer, as ilill it nmft D is drawn to further admiration of that bottomlefs love, thai found thatway of agreement, that new and living way of cur acrefi\ u hen all was flvut up, and we to have been (hut out kit ever. And then the aftedrionate ex- lens of that reflex love to find that vent in prayer, do kindle higher, as it were fann'd and blown up, rife to rater, and higher, and purer flame, and fo tend up- Is the more itrongly. David as he doth profefs his love to God in Prayer in his Pfa/ms, fo no doubt it grew in the expreffing. I mil love thee, 0 Lord, my ■th, Pfal 18. and Pfal 1 16. doth raifc an incen- tive C 5^9 ) tive of lof/e out of this very confederation of the corre- fpondenceof prayers 5 1 love the Lord, becaufe he hath heard, and re folves thereafter upon perfiftcncc in that courfe 5 therefore will I call upon hitn9 as long as I live. And as the Graces of the Spirit are advanced in prayer, by their a&ings ; fo for this reafon further, becaufe prayer fets the foul particularly near unto God in Jeius Chrift, 'tis then in his prefence 5 and being much with God in this way, it is powerfully affimikted to him by converfe with him ; as we readily contract their Ha- bitudes with whom we refort much, efpecially of luch as we Angularly love and refpecl } thus the Soul is moulded further to the likenefs of God, is ftampt with fuller Charafters of him, by being much with him 5 bo comes likerGod, more holy and fpiritual, and brings back a bright Ihining from the Mount, as Mofes. ^thly. And not only thus by a natural influence doth prayer work this advantage, but even by a federal efficacy^ fuiting, and upon fuit obtaining fupplies of Grace, as the chief good, and befides all other needful mercies, it is a real means of receiving, whatfaver you fkallask, that will I do, fays our Saviour. God having eftabli(bt this intercourfe, and engag'd his Truth and Goodnefs in ir, that if they call on him, they (hall be heard and anfwered. If they prepare the Heart to call, he will incline his ear to hear ; and our Saviour hath affur'd us, that we may build upon his Goodnefs, and the affedfton of a Father in him; that he will give good things to them that ask, fays one Evangelift, and the holy Spirit to them that ask h9 fays another 5 as being the good indeed, the higheft of Gifts, and the fum pi all good Things, and that which his Children are moft earneft fupplicants for. Prayer for Grace doth* as it were, fet the Mouth of the Soul to the Spring, draws S i from C 3*4 ) from Jcfus Chrift, and is replenifht out of his fullnefs, ihirfting after it, and drawing from it that way. And for this reafon is it, that our Saviour, and from him, and according to his example, the Apoftles recom- mend Prayer fo much. Watch and pray, fays our Saviour, and St, Paul, pray continually. And our Apoftle here particularly fpecifies this,as the grand means of attaining that conformity with Chrift, which he prefies, this is the high-way to it, be fiber , and watch unto prayer. He that is much in prayer, fliall grow rich in grace * he fhall thrive and increafe mod, that is bufieft in this, which is our very traffick with Heaven, and fetches themoft precious commodities thence, he that fets of- teneft out thefe Ships of defirc, makes the mod Voy- ages to that Land of Spices and Pearls, (hall be fure to improve his (lock moft, and have mod of Heaven upon Earth. But the true art of this trading is very rare 5 every trade hath fomething wherein the skill of them lies $ but this is deep and fupernatural, L> not reacht by hu- mane induftry 5 induftry is to be ufed in it, but we muft know it comes from above, the faculty of it, that Spirit of Prayer $ without which Learning, and Wit, and religious Breeding can do nothing. There- fore this to be our prayer often, our great fuit for the Spirit of Prayer, that we may (peak the Language of the Sons of God by the Spirit of God, which alone teaches the Heart to pronounce aright thofe things,that the Tongue of many Hypocrites can articulate well to mans ear ,- and only the Children in that right (train, that takes him, call God their Father, and cry unto him as their Father 5 and therefore many a poor un- lettered Chriftian, fo far outftrips your School-Rabbies i?< this faculty, becaufe it is not effe&ually taught in thefe (3«5 ) thefe lower Academies 5 they muft be in God's own School, Children of his Houfe, »hat fpeak this Lan- guage, Men may give Spiritual Rules and Dire&ions h this, and fuch as may be ufeful, drawn from the word,that furnilhes us with all needful Precepts,but you are ftill to bring thefe into the feat of this faculty of prayer, the Heart, and (tamp them upon it, and fo to teach it to pray, without which there is no prayer ; this is the prerogative Royal of him, that framed the Heart of Man within him. But for advancing in this, growing more skillful in it, it is, with continual dependence on the Spirit, to be muchufed; praying much thou fhak be bleft with much faculty for it, fothen askeft thou, what fliall I do that I may learn to pray .8 ) rntpe $ good cweM.be watchful, and remember to m:Jlru(l. Un- IMfjLvvov der the Garment 01 fome harmlefs plealure, or fome ainr^v lawful liberties, may be conveyed into thy Soul fome thiei or traytor, that will either betray thee to the ene- my, or at lead pilfer , and fteal of the precioufeft things thou haft. Do we not by experience find, how eafiiy our foolifh hearts arefedue'd and deceived,and fo apttodeceive themlelves? and by things that ieem to have no evil in them , yet are drawn trom the height of affection to our higheft good; and from our Com- munion with God, and ftudy to pleafe him, which ihould not be intermitted, for then it will abate, but ought Hill be growing. 2. Now the Relation of thefeis clear,they are infepa. rablj link't together,each of them afliftant and helpful to the other in their nature, as they are here in the words, Sobriety the friend of watcbftilnefs, and prayer of both. Intemperance doth otneceifity draw on deep; excef- five eating or drinking fending up too many, and fo grofs vapours, furcharge the bruin ; and when the body is thus deaded, how unfit is it for any a&ive imploy- ment .uls, that con vcrk much withhim,with fuch beautiful delights, fuch inebriaring fweetnefs, as I may cill it, that 'tis in a happy manner drunk with thofc; and the more of this, the s < C32° ) *he mere is the Soul above bafe intemperance in the de- lights of the World: as common drunkennefs makes a Man lefs than a Man ; this makes him more 5 that throws him below himfelf , makes him a beaft 5 this raifes him above, makes him an Angel. Would you ( as fure you ought ) have much fa- culty for Prayer, and be frequent in it, and find much the pure fweetnefs of it, then deny your felves more the muddy pleasures and fweetnels of the World ? if you would pray much, and witli much advantage, then be jober and watch unto prayer ? fufler not your hearts to long fo after eafe, and wealth, and efteem in the World: thefe will make your hearts, if they mix with them,becomelike them, and take their quaiity,will make them grofs, and earthly , and unable to mount up 5 will clog the wings of prayer, and you (hall find the lofs when your Soul is heavy and drowfie, and falls off from delighting in God , and your Communion with him. Will fuch things, as thofe you follow, be able to coun- tervail your damage ? can they (peak you peace, and uphold you in a day of darknefs and diflrefs, or may it not be fuch now, as will make them all a burden and vexation to you . yet hold on, give it not over; or need I fay this to thee» though it were referred to thy feIf?wouldeft thou forfake it, and leave off? then what wouldeft thou do nextsfbr if no comfort in it, far left any far thee, in any other way. If tentation (hould fo far prevail with thee, as to try intermiffion 5 cither thou wouldeft be forced to return to it prefently, or certainly wouldeft fall into a more grievous condition , and after horrours and lafliings, muft at. length comeback to it again, or perifli [or ever. Therefore however it go, continue praying, ftrive to believe that love thou canft not fee; for where fight is abridg'd, there it is proper for faith to work : if thou canft do nomorejie before thy Lord and look to him. Lord here I am,thou maift quicken and re- vive me,if thou wilt3and I truft thou wiit,but if I muft do it,I will lie at thy feet * my life is in thy hand, and thou artgoodnefsand mercy } while I have breath I will cry, or if I cannot cry, yet I will wait on and look to thee. One thing forget not, that the ready way to rife out of this fad, yet fafe eftate, is to be much in viewing the Mediator, and interpofing him betwixt the fathers view, and thy Sou). Some that do orthodoxly telieve this to be right, yet, as often befalsus in other things of this kind, they do not fo confider, and ufe it in their neceflity,as becomes,and therefore fall fhort of comfort .« he hath declared it, no Man comes to the Father but by me. How vile foever, put thy (elf under his robe, and into his hand, and he will lead thee in to the Fathcr.and pre- fent thee acceptable and blamelefs: The Father fhall re- ceivethee,and declare himfelf well pleafed with thee in his well beloved Son, who hath covered thee with his righ* teoufnefs and brought thee fo Cloathed, and fet thee before him. T t 3. The ( 322 ) 3 The third thing is the reafon binding on thefe, 7 he end cf all things is at hand. This is needful often to be remembred, for even be- lievers too readily forget it3and its very futable to the A- poftlcs foregoing difcourfeof Judgement.and to his pre* lent exhortation to fobriety,and watchfulnefsunto pray- er,even ihe general end of all at hand, though fince the Apoftle writ this many Ages are paft. For (1.) The Apoftles ufually fpeak of the whole time after the com- ing of JefusChrift in the fleih as the lad time, for that two double Chiliads of years palt before it, the one be- fore, the other under the Law, and in this third, it is conceived, fhall be the end of all things. And the A- poftles feem by divers expreffions to have apprehended it in their days not far off. So St. Paul 1. Theff. 4. 1 7. We which are alive, and remain, foall he caught up together with them in the Clouds, As not impoilible, that it might come in their time* which put him upon fomc explication of that corre&ion of their miftakes, in his next Epiftleto them, wherein notwithftanding he feerns not to aflert any great traft of time to interveen, but in that time great things were firft to come. ( 2 . ) However this might always have been faid in re- fpe£t of fucceeding Eternity, the whole duration of the World is not confiderable,and to the eternal Lord that made it,and hath appointed its period, a thoufand years are as one day. We think a thoufand years a great matter in refpeft of our fhort life, and more through our fhort fightednefs, that look not through to eternal life: but what is the utmoft length of time, were it millions of years to a thought of eternity. We find much room in this earth, but to the vaft heavens, it is but as a point. Thus that which is but fmall to us, a field or little inclofure : a Fly, had it skill, would divide it into provinces C 325 ) vinces, in proportion to it felf. ("3 J To each man the end of all things, is even after our meafure, at hand} for when he dies, the World ends for him. Now this confederation fits the Subjeft, and prefles it flrongly, feeing all things fliall be quickly at an end, even tkt frame of Heaven and Earth, why ftiould we, know- ing this, and having higher hopes, lay fo much out of our deftres and endeavours upon thefe things, that are pofting to ruine; its no hard notion to be fober, and watchful to prayer, to be trading that way, and feeking higher things, very moderate in thefe, feeing they are of To fhorr a date : and as in themfelves and their utmoft term, fo more to each of us particularly who are fo foon cut off, and flee away $ why (hould our hearts cleave to thofe things from which we (hall fo quickly part, and if we will not freely part and let go, we (hall be pulled away, and pull'd with the more pain, the clofer we cleave, and fader we are glued to them. This the ApoftleSt. Paul caftsin feafonably, though many think it not feafonable at fuch times, when he is difcourfing of a great point of our life, marriage, to work Chriftian minds to a holy freedom both ways, whether they u(e it or no, not to view it , nor any thing here with the World's Spe&acles, that make it look fo big and fo fixed, but to fee in the ftream of time as piffing by, and no fo great matter, thefafhion of this World pafleth away, as a pageant or (hew in a Street, going through and quickly out of fight: what became of all the marriage Solemnities of Kings and Princes of former Ages, that they were fo taken up with in their time. the fpring of where 'tis pureft and fulleft, cannot but have the fulleft meafure of it, flow* inginfrom thence into his heart, and flowing forth from thence, unto bis Brethren $ if they, that ufe the fociety of mild and good men, are ipfenfibly aflimila- ted to them, grow like them, and contract fomewhat of their temper * much more doth familiar walking with God powerfully transform the Soul into his likenefs ; makes it merciful and loving, and ready to forgive, as he is. i. This love difpofes to prayer, to pray together, hearts muft be conforted and tun'd together : other- wife how can they found the fame Suits harmonioufly. How unpleafant in the exquifite ear of God, that made the ear> are the jarring dilunited hearts, that often feem to joyn in the fame prayer, and yet are not fet together in love : and when thou prayed alone, thy heart imbitter'd and difaffefted to thy Brother, altho' upon an offence done to thee, 'tis as a miftuned In- flrument, the Strings are not accorded, foare not in U u trric ( 33° ) tune amongft themfelves, and fo the found is harft, and offenfive ; try it well thy felf, and thou wilt per- ceive it 3 how much more he,to whom thou pray'ft when thou art ftirr'd, and in paflion againft thy Brother, or not on the contrary, lovingly affected towards him* what broken difordered unfaftened fluff are thy re- quefts, thereforethe Lord will have this done firft, the Heart tun'd, go thy ivay^ ( fays he:) leave thy Gift> and fo reconciled to thy Brother , &c. Why is this fo much recommended by Chrift, and fo little received by Chriftians, given by him as the cogntfance and badge of his Followers, and of them that pretend to be fo, fo tew that wear it. Oh / lit- tle real Chriftianity were more worth than all that empty profeffion and difcourfe, that we think fo much of. Hearts receiving the mould and ftamp of this Rule ; thefe were living Copies of the Gofpel 3 je are our Epiftle, fays the Apoflle. We come together, and hear, and fpeak fometimes of one Grace, and fome- times of another $ and the moft never feek to have their hearts enricht with the poffeffion of any of them. We fearch not to the bottom the perverfnefs of our Nature, and the guiltinefs that is upon us in thefe 5 or weihift off the Conviftion, and find a way to for- get it when the hour's done. .That accurfed root,felf-love,that makes man an enemy to God, and Men enemies anddevourers one of ano- ther, whofets to the difcovery and the difplanting of it, bends the force of holy Endeavours and Prayer,iup- plicates the hand of God for the plucking of it up t Some Natures are quieter and make lefs noife, but till the heart be pofleft with the love of Gcd, it ft all ne- ver truely love either men, in that way cue to all, cr the Children of God in their peculiar relation. Among (w ) Amofig your f elves, tec."] That is here the point, the peculiar love of the Saints as thy Brethren, glorjing and rejoycingin the fame Father, the Son* of God be- gotten again to that lively hope of glory : now thefeas they owe a bountiful dilpofition to all, they are mu- tually to love one another as Brethren. Thou, that hated and re^roacheft the godly, and the more they ftudy to walk as the Children of their holy Father, the more thoa hatefl them, art glad to find a fpot to point at on them, or wilt dafli mire on them where thou findeft none ; know, that thou art in this, the enemy of God, that the indignity done to them, Jefus Chrift will take it, as done to himfelf: truely we tyow that we hive faffed from death unto life, becaufe we love the Brethren : he that loveth not his Bro- ther alideth in death. So then renounce this Word, or elfe believe that thou art yet far from the Life of Chrift, that fo hateft it in others. Oh! but they are but a number of Hypocrites, wilt thou fay.- Brethren, if they befo, this declares fo much the more thy ex- tream hatred of holinefs, that canft not endure fo much as the Pi&ure of it, canft not fee any thing like it, but thou muft let fly at it, and this argues thy deep hatred of God, holinefs in a Chriftian as the Image of God, and the Hyprocrite in the refemblance of it, is the Image of a Chriftian, fo thou hateft the very Image of the Image of God : for deceive not thy felf, it is not the latent evil in hypocrifie, but the ap- parent good in it that thou hateft. The prophane Man thinks himfelf a great Zealot againft Hypocrifie, he is ftill crying out of it, but its only this he is angry at, that all fhould not be ungodly, wicked enemies of Religion, as he is, either diflolute, or meerly civil ; and the civil man is readily the bittereft enemy of all U u z ftri&ntfs C 952 J ftri&nefs beyond his own fize, as condemning him, and therefore he cries it down, as all of it falfe and coun- terfeit wares. Let me intreat you, if you would not be found fighters againft: God, letno revilingsbe heard amongft you, againft: any that are or feem to be Followers of Holineis : if ye will not reverence it your felves, yet reverence it in others, at leaft do noc reproach it. ft ihould be your ambition, elfe why are you willing to be called Chriftians : but if you will not purjke mi- nefs, yet perfecute it not : if you will not have fervent love to the Saints, yet burn not with infernal heat of fervent hatred againft them ; for truly that is one of the liklieft pledge of thefe flames, and fociety with damned Spirits ; as love to the Children oi God is, of that inheritance and fociety with them in glory. 2. You that are Brethren and united by that pureft and ftrongeft tie $ as you are one in your head, ip your life derived from him, in your hopes of glory with him $ feek to be more one in hearr, in fervent love one to another in him, Confider the combine- ments and concurrences of the wicked againft him, and his little flock ; and let this provoke you to more united afFeftions. Shall the Scales of Leviathan (as one alludes) flick fo clofe together, and (hall not the Members of Chrift be more one and undivided : you that can refent it, ftir up your felves, to bewail the prefent divisions and fears of more, fuit earneftly for that one Spirit to aS and work more powerfully in the hearts of his people. idly. The eminent degree of this love. 1. Its emi- nency amongft Graces above all. 7. The high mea? fure of it required fervent love [cx how can they have accefs to God, or fellowflrip with him, who is Uve, as St. John fpraks : if iftftead of this fweet tempec there be rancours and bitternefs amongft them £ fa. then uncharity and divifions amongft Chriftians, doth, toot only hinder their civil good, but their fpirituai. * milch more: and that not only lucro ceffante (as they Ipeak) interrupting the ways of mutual profiting, buc damno emergente, it doth really damage them, and brings them to lofles 5 preys upon their Graces, as hot withering winds on Herbs and Plants : where the Heart entertains either bitter malice, or but uncharitable pre* judices, there will be a. certain decay of fpiritualne is in, the whole Soul. i. Again, for the degree of this love required,, it is not a cold indifferency, a negative love, as I may call it, or not willing of evil, nor a lukewarm wifhing of good, but fervent and a&ive love : for if fervent, it will be a&ive, a fire will not be fmother'd> it will find way to extend it felf. 3. The Fruits of this Love follow. 1. Covering of evil, in this verfe. 2. Doing of good, verfe 9. &c. Covers^] This from Solomon, and here as its re pre* fented to be thus done, as a main aft of love : fo love is. commended by it, as a moft ufeful, and laudible aft of, it, covers fins, and a. multitude of fins., Solomon faith, as the Oppofition clears the Senfe, hatred jtirsftrife, aggravates and makes the worft o£. all, htt love covers a multitude of fins } deligbts not in und uq cm) undue difclofing of Brethrens failing?, doth not eye them rigidly, nor expofe them willingly to the eyes of others. Now this commends charity, in regard of its conti- nual ufefullnefs and neceffity this way, confidering human frailty } and that in many things (*as St. James fpeaks^) we all offend $ fo that f his is ft ill needful on all hands : what do they think that are ftill picking at every appearing infirmity of their Brethren } know they not that the frailties that cleave to the Saints of God while they are here,doth (land in need of, and call for this mutual office of love to cover and pafs by 5 who is there that Hands not in need of this . and are reflected from him upon their Brethren with a benign hear and influence for their goods Oh ! be unfatisfied with your felves, and reitlefs till you find it thus, your hfcarts pofleft with this excellent grace of love, that you may have it, and ufe it, audit may grow by ufing, and acting, I co-aid, methmks, heartily ftudy on tms, and weary y )U with the iterated preffiag this one thing, if there were hopes in fo wearying you, to weary you out of thefe evils that are contrary to it, and in preiling this grace, to make any real impreffion of it upon your hearts : befides all the further good that follows it, there is in this love it felf, fo much peace, and fweet- nefs, that aboundantly pays it felf, and all the labour of it 5 whereas pride , and malice do fill the heart with continual vexations, and difquietnels, and eat out the very bowels wherein they breed. Afpire to this to be w -ly bent, not only to prccure>or defire hurt to none 3 but to wihV and (eekthe good of all and for thofe that are in Chnft , fure that will unite thy heart to them- andftir thee up, according to thy opportuni- ties and power to do them good, as parts of Chrifly of the lame body wish thy kit. Vet (34*) Verfe 10. 10. As every man both received the Qifty evcnfo tni- nifter the fame one to another y as good Stewards of the manifold Grace of Qod, THIS is the rule concerning the Gifts and Graces beftow'd on Men; and we have here. i. Their dittcrence in their kind and meafure. 2. Their Con- cordance in their fource and ufe. 1. Different in their kind, that expreft in the firfl: claufe, as every ere hath received. Then again in the la ft claufe Q mvmTw ycipis ] various or manifold Grace . where [ %*.&s J *s aii one ^ ]t^ t^ie f°rmer i %>Pli-idAv yal&s here, commends that ^AuWwA©- avwledgeth he was comforted by the coming of Titus 3 though far inferiour to him ; fome- .:s a very mean unlettered Chriftian may fpeak mere profitably and comfortably* even to a knowirg learned man, than multitudes of his owji beft thoughts can do 5 efpecialiy in a time of wcaknefs and dark- nefs. "lis received, and with that difference, fb the d thing is, that all is received, to mi»i(ler to each 0- r, and n ...efit is the ti : of all, fuiting the oi him that difpenfes all e way of hisdi'f- art not p Lord oi any thing '^Jy:(j^s) a Steward ',and therefore oughteil: gladly (345 ) gladly to be a good Steward, that is, both faithful and prudent in thy intruded gifts, ufing all thou haft to the good of the Houfhold, and foto the advantage of thy Lord and Mafter. Haft thou abilities of eftrite, or body, or mind, let all be thus employed? thinkeft thou that thy wealth, or power, or wir, is thine, to do with them as thou wilt, to ingrofs to thy felf, either to re- tain ufelefs, or to ufe to hoord and wrap up, or to laviih out according as thy humour leads thee ? no, all is given, as to a Steward* wifely and faithfully to lay up and lay out , not only thy outward and common mind gifts, but even faving grace, that feems mod in- terefted and appropriated tor thy private gocd : yet is not wholly for that, even thy graces are for the good of thy Brethren. Oh / That we would confider this in all, and look back and mourn on the fruitlefsnefs of, allthathaih been in our hand all our life hitherto. If not wholly fruitlefs, yet far fhort of that fruit we might have brought forth 5 any little thing done by us, looks big in our eye, we view it in a multiplying glafs ; but who may not com- plain that their means, and health, and opportunities of feveral kinds of doing for God, and for our Brethren, have lain dead upon their hands in a great part. Chri- ftians,as defe&ive in other duties of love, fo moft in that mod important, of advancing the fpiritual good of each other. Even they that have grace, do not duly ufe it to mutual edification. I defire none to leap over the bounds of their calling, or rules of Chriftian prudence in their converfe, yea, this were much to be-blam'd, but , I fear, left unwary hands, throwing on water to quench that evil, let fome of it fail by upon thefe (parkles, that flioukl be ftirr'd and blown up. Y y Neither ( 34<5 ) Neither fhouldthe difproportion of Gifts and Graces hinder, nor move the weaker to envy theftronger; nor the ftronger to dcfpifc the weaker 5 but each in his place to be fcrviceable to another, as the Apoftle excel- lently preffes it by that mod fit refemblance of the p2rts of the body, 1 Cor. iz As the foot fa) s net why am I not the eye, or the head ; the head cannot fay of the foot I have no need of thee. No envy, no defpifing in the natural ; Oh ! the pity that fo much ftiould be in the myftica! 5 were we more fpiritual, this would lefsbe found. In the mean time, Oh/ that we were more agreeable to that happy eftate we look for. in our prefent afped, andcar- riage one to another. Though all graces are in fome meafure where there is one, yet ail not in a like mea- fure. One Chriftian more eminent in meeknefs, ano- ther in humility, a third in zeal, &c. Now by their fpiritual converfe one with another each may be a gain- er; and many ways may a private Chriftian promote the good of others with whom he lives, by feafonable admonitions, and advice, and reproof fweetned with meeknefs } but moft by holy example, which is the .noft lively, and moft effectual fpeech. Taou that haft greater Gifts , more is entrufted in thy hand, therefore the more engagement to fidelity and diligence. Men in great place and publick fervices to ftir thernfelvres up by this thought to lingular watch- iulnefs, and Zeal 5 and in private converfe on with another, to be duing , and receiving fpiritual good : are we not ftrangers here, and is it not Urange, that we io often meet, and part without a word of our home, or the way to it, or our advance towards it. to whom be praife and dominion for ever and ever A- men, EVery part of the body of Chrift, as it partakes life with the reft, it imparts fervice to the reft, but there befome more eminent, and as I may fay, organick parts of this body, and thefe are more eminently ufe- iul to the whole body. Therefore the Apoftle having enlarg'd himfelf into a general precept, adds a word in fpecial to thefe fpecial parts , the Preachers of the Word* and ( which here I conceive is meant by Dea- cons or Minifters ) the other affiftent Officers of the Church of God. Thefe are ccordained by Jefus Chrift, as Lord of his own houfe to be ferviceable to him in it, he fits and (andlifies for this great work., all that are called unto k byhimfelf. And they aredire&ed for the acquitting of their great Work. ( -i.) By a clear rule of the due manner. ( 2. ) The main end of it. Particular rules for the preaching of the Word may be many, but this is one moil comprehenfive, that the Apoftle gives, // any /peak, let kim [peak as the Oracles of Gcd. if any /peak, that is clear from the rule what fpeakirg is regulated, and for brevity Mce exprefh If any fpeak the Oracles of God, let ( 34S> ) let him fpeak them like themfelvcs, as the Oracles of God. It is a chief thing in all ferious a&ions to take the nature of them aright, for this mainly regulates them, and direfts in their performance. And this efpeciaily would be regarded in thofe things, that are of highelt worth, and greateit weight in fpiritual imploymenti, wherein it is mod dangerous, and yet with us moft ordinary, to miftake and mifcarry. Were prayer con* fidered, as prefence and fpeech with the great God, the King of Glory, Oh! how would this mould the mind > what a watchful,holy,and humble deportment would it teach . and his judgements following fin, efpeciaily in his own people. 2, Hdlly C 55° ) l. Holily. With that high efteem,that reverence of the great majefty, vvhofe meffage he carries, and the Divinoefs of the Mefiage it felt, thofe deep myfteries that no created Spirits are able to fathom. Oh i this would make us tremble in the difpenfing of thefe O- racks, confidering our impurities , and weaknefles, and unfpeakable difproportion, to fo high a task. He had reafon that faid I aw feizd with amazement and bor- row, as ojttn as 1 begin to /peak of God. And with this humble reverence, is to joy n ardent love to our Lord, to his truth, to his glory, and his peoples Souls. Thefe holy afle&ions (land cppofite to our blind bold nets in rufhing on this fublime exercife, asa common work, our dead coldnefsin f peaking things* that our hearts are not w*rmJd with, and fo no wonder what we fay doth feldom reach further than the ear, or at furtheft than the underftanding, and memory of our hearers ; There is a correfpondence, it is the heart fpeaks to the heart; and the underftanding and memory the fame 5 and the tongue (peaks, but to the ear : further this holy temper ihuts out all private paffion in delivering Divine Truths f, it is high prophariing of his name, and holy things, 10 make them fpeak our private pleas and quar- rels, yea to reprove fin after this manner is a heinous fin, to fly out into invedives that though not expreft lb, yet are aimed as blows of ielf revenge for injuries done to us, or fancied by us 3 this is to wind and draw the Holy Word of God to ferve our unholy diftempers, and make it fpeak not his meaning, but our own, fure this is net to fpeak as the Oracles oj Gcd9 but bafely to abufe the VVord,as impoftors in Religion of old did their Imagcsjpeaking behind them, and through them, what might make tor their advantage. True, that the Word is to be particularly applyed; to reprove moil the par- ticular (95' ) ticular fins, that moft abound amongft a people : but this to be done, not in anger, butinlove. 3. Wifely. By this I mean in the way of delivering it, that it be done gravely and decently $ that light expreflions, and affected flourifties, and unfeemly ge- ftures^e avoided ; aad that there be a fweet contempe- ratureof authority and mildnefs ? But who is fuffcient for thefe things. Now you that hear would certainly meet and fuit in this too. If any hear, let him hear as the Oracles of God, not as a well tuned found, to help you to fleep an hour, not as a humane Speech or Oration, to di- fpleafe, or pleafe you an hour, according to the fuit- ing of its ftrain, and your palate ; Not as a School leflbn, to add fomewhat to your {lock of Knowledge, to tell you fomewhat you knew not before, or as a feaft of new notions. Thus the moft rdiih a preacher, while till they try his gift, and its new with them, but a little time difgufts them. But hear as the Oracles of God, the difcovery of fin, and death lying on us, and the difco very of a Saviour, that takes thefe off 3 the fweet word of reconciliation, God wooing Man 5 the great King intreating for peace with a company of re, hels, not that are too ftrong for him, Oh / no, but on the contrary he could utterly deftroy in one mo- ment. Thefe are the things brought you in this word: Therefore come to it with futable reverence, with ar- dent defires, and hearts open, to receive it, with meek- nefs as the engrafted word, that is ahle to fave ymr Souls : it were well worth one days pains of fpeaking and hear- ing, that we could learn fomewhat, at leaft how to fpeak , and hear henceforward y to fpeak and hear as the Oracles of Cod. The other of miniftring as of the ability that Godgiveth \ In (35a ) In this. ( i . ) Ability, and that received from God, for other there is none tor any good wcrk, lead for the peculiar miniftration of his fpiritual affairs in this Houfe. (x.) The ufing of this ability received from him for them. And this truly is a chief thing for Minifters and for each Chriftian , ftill to depend on the influence and flrength of God, to do all his works in that ftrength} the humbled Chriftian how weak foever is the flrongeft. There is a natural wretched independency in uSjthai1 we * would be the Authors of our own works, and do all without him } without whom indeed we can do no- thing. Learn we to go more out of our felves, and we fhallfind more flrength for our duties, and againft our tentations: Faith's great work is, to renounce felf power, and to bring in the power of God to be ours. Happy they, that are weakeft in themfelves, fenfibly lb. y That word of the Apoftle is theirs, they know what it means, though a riddle to the World, when I am weak, then am I sirovg. Now the end of all is, that in all God way be glorify d, &c.i All meet in this, if they move in their ftraight line, hert they concenter, not only thefe two forts fpecifj'd in this vcrie , but all forts of perfons that ufe aright any gift of God as they are generally comprehended in the former verfe, for this end relates to nil, as it is expreft univerfally, that in all, in all perfons, and all things, the word bears both, and the thing it felt extends to both. Here we have, like that of the heaven's, a circular motion of all fanftified good 5 it comes forth from Godj through Chrift unto Chriftians,and moving in them to the mutual good of each ether , returns through Chrift unto God again, and takes them along with itj inw horn it was and had its motion. All (353 J All perfons and things friall pay this tribute, even they that mod wickedly feek to withold it, but this the happinefs of the Saints, that they move willingly thus, are fweetly drawn not forced or driven. They are gained to feek and defire this, to fet in with God in the intention of the fame end, to have the fame pur- pofe with him* his Glory in all. And to profecute his end by his dire&ion, the means and ways he ap< points them. This ishisdue,asGod 5 and the declining from this, fquinting from this view to felf ends, efpecially in God's own peculiar work, is high treafon } yet the bafe heart of Man leads naturally this way, to intend himfelf in all, to raife his own efteem or advantage in fome way. And thus the heart is fofubtle in convey ing,that it will deceive the moft difcerning, if they be not conftant in fufpe&ing and watching it. This the great task to over- come in this point. To have felf under our feet, and God only in our eye and purpofeinall. It is moft reasonable, his due, as God, the being of all, not only of all fupervenient good, but even of being it felf, feeing all is from him, that all be for him, Rom. 11. tilt. For of him, and through him, and to him are all things : to whom be glory for ever Amen. As it is moft juft, fo its moft fweet, to aim all at this, thai God be glorified : the alone worthy and happy de- fign that fills the heart with heavenlinefs and with a heavenly calmnefs, fets it above the Clouds and Storms of thefe pa/lions that difquiet low-felf-feeking minds. He is a miferable unfettlcd wretch that cleaves to himfelf and forgets God, is perplexed about his credit, and gain, and bafe ends. which are often broken and when he at- tains, yet they and he ihortly perifh together; when Z z his (354) hiseftate, or dcfigns, or any comforts fail, how can be look to him, whom he look't fo little at before ? may not the Lord fay s Go to thelitis whom thon haji ferv'd, and let them deliver, and comfort the. Seek comfort from thy fclf, as thou did ft all for thy felf > What an appalement will this be? But he that hath refigned himfelf, aid is all for Gocl5 may fay confidently, thit the Lord is his portion. This is the Chriftians aim, to I a e nothing in himfelf, nor in any thing, but in this ^entire , all for the Glory of my God, my eftatc, fa- mily, abilities*, my whole (elf, all I have and am. And as the love of God grows in the heart, this purpofs grows 5, the higher the flame rites, the purer it is, the eye daily the more upon it, it is oftner in mind in all anions, than before, in comir.cn things, the very works of our callings our very rcfrelhments to ear, and drink, and flcep, are all for this end, and with a particular aim at it as much as may be, even the thought of it often re- newed throughout the day, and at times generally ap- plied to all our ways and employments. Its that Elixir that turns thy ordinary works into gold, into ficnnces by touch of it. Through Jefus Cbriji.'] The Chriftian in Covenant with God receives all this way,and returns al! this way, and he poffefles and hath equal right with the Father to this glory, as he is equally the fpring of it with him, as God : but its conveyed through him as Mediator, t rut obtains all gr^cc we receive, and all glory we re* ■.and all cur praife,as ourfpiritual facfifice, is put in- to his hand, as our high Prieff, to offer up for us, that they may be accepted. Now the holy ardour ofthe ApofHes a \ 5 taken with the ir.emion of this Glory otGod, cafrieshim to a Jcxo/ogy, as we term ir, a rendrirg of glory in the mid- dle (355) die of his difcourfe.Thus often we find in St .Paul Jilcewife. Poor and fliort Hv'd the glory and grandeur of Men like themfelvcs, a fhaddow , and nothing : Im this folid and lafting, Supream it is, and abidcth forever. And the Apoftles full of Divine affe&ions, and admi- ring nothing but God, do delight in this, and cannot contain from this at any time in their difcourfe ; it is always fweet, and feafonable, and they find it fo. And thus are fpiritual minds, a word of this nature falls on them as a fparkle on fome matter, that readily takes fire, they are ftraight enflamed with it. But alas ! to us how much isitotherwife> the mention of the prai» fes and glory of our God is to our hearts as a fparkle falling either into a puddle of water,and foul water too, or at lead as upon green timber, that much fire will not kindle: fa much moifture of our humours , and corruptions, that all dies out with us, and we remain cold and dead. But were not this a high and bleffed condition to be in all eftates in fome willing readinefs to bear a part in this fong.to acknowledge the greatnefs and goodnefs of our God, and to wilh him glory in all . we would even here,though in a lower key , and not fo tunebly neither, yet as we may, begin it 5 and upon all occafions our hearts be often following in this fweet Note, or offering at it. To him h Glory > and Dominion for ever. Z z x Ver. Verfcs i2> i j, 1 2 . Beloved, think it not firange concerning the fiery tryal, which is to try you ; as though fome firange thing hapned unto you : 1 2 . But rejoyce, in as much as you are partakers of ChrijFs fufferings ; that when his Glory jhall be revealed, ye may be glad alfo Tbitb exceeding joy. THis fighting life, when we confider it aright, fare we need not bedefired not to love k, but have need to be ftrengthned with patience to go through,and to fight on with courage and aflurance of victory, ftill combating in a higher ftrength than our own,againft fin within, and troubles without. This is the great Scops of this Epiftle, and the Apoftle often interchanges his advices, and comforts' in reference to thefe two. A- gamft fin he inftru&s us in the beginning of this Chapter, -and here again, againft fuffering, and both in a like way j and us to be armed, armed with the fame m;m/f that was in Chrift, againft trouble here, after the fame manner: in the mortiiying of fin, we fufTer with him, as there he teaches, verje i. of this Chapter ? m the en- countring of arflidtion we fufFer with him, as here we have it5 and fo the fame mind in the fame fufferings, will bring us to the fame iflue. Beloved, thinly it not ft range concerning the fiery trial, which is to try f0*,&C, But rejoyce in as much as je are partakers of Cbri/Fs Offerings 5 that whin his glory Jhall le revealed \ ye like* wife rruy begfad with exceeding joy. Tile. r 357 ^ The words to the end of the chapter contain grounds of encouragement, and confolation for the Children of God in fufferings , efpecially in fufifering for God. Thefe two verfes have thefe two things, (i.) The clofs conjuu&ure of fufferings with the eftate o[ aChrifhaxi. (z> ) The due compofureof & Chriftian towards dif- fering. i. Ttsnonew, and therefore no ftrange thing, that fufferings, hot fufferings,fiery ones, be the Companions of Religion, befides the common miferies of humane life^ there is an acce/Tion of troubles and hatreds for that holinefs of life, to which the Children of God are called. It was the Lot of the Church from her wicked Neigh- bours , and in the Church , the lot of the moft holy and peculiar Servants of God from the prophane multitude. Woe's me% my Mother, ( fays Jeremy ) thou haft lorn me a. Man of contentions. And of all the Pro* phets,fays not our Saviour handling this fame argument in his Sermon $ So perfected they the prophets that were before} y oh and after tells them what they might look ior, Behold, fays he, I fend you forth as fheip in the midft of Wolves. And generally no following ot Chrift, but with his badge and burden, fomthing to be left, our felves lefc 5 whofoever will be my difciple let him deny him* fe/f; and what to take ; take up his Crofs and follow me. And doth not the Apoftle give his Schollars this univer- fal leflbn, as an infallible truth, all that will live Godly in Chrift Jefus fhall fuffer perjecution; and look in the clofe of that roll of Believers conquering in fuSering, what a clufter of fufferings and torture, you have Hel. 11. ver. 3$, 37. &c. Thus in the Primitive timesthe tryaland fiery tryal, even literally fo, conti- nued long: thefe wicked Emperours hating the very in— nocency C35S) nocency ofChriflians: and the people though they knew their bbmelefs carriage?yet3when any evil came, would pick tills quarrel and (till cry , Cbrifl taxes ad Leo- nes Now this/if we look to inferior caufes, is not fbange, the malignant ungodly World hating hoiinefs., the light, yea the very iliadow of it, and the more the Children of Go J walk like their Father , and their home, the more unlike mull they of necefiity become to the World about them } and therefore become the very mark of all their enmities and malice. And thus indeed the Godly, though the Sons of peace, are the improper caufes, the occafion of much noile and difturbance in the World, as their Lord the Prince of peace avows it openly of himfelf in thatfenie, I came not to fend peace, but afword, to fet a Man at variance with his Father, and the Daughter againft the Mother, &c. If a Son in a Family begin to enquire after God, and withdraw from their prophane, or dead way, Oh ! what a clamour rifes prefent!y,Oh/ my Son or Daugh- ter, or Wife, is become a plain fool, &c. And then all done, that may be, to quel and vex them, and make their life grievous to them. \ The exa& holy walking ofa Chriftian condemns re- ally the World about him, fliews the dilbrder and foulnefscf their prophane ways, and the Life of Re- ligion fet befide dead formality , difcovers it to be but a carcafe and lifelefs appearance $ and for this neither urofly wicked, civil , nor formal perfons can well di gefh it. There is in the lite ofa Chriftian a convincing light, that (hews the deformity ot the works of dark- nefs, and a piercing heat, that fcorcbes the ungodly, wfaich ftirsand troubles their confeiences, and this they cannot endure, and hence riles in them a contrary fire of (355? ) of wicked hatred, and h?nce the trials the fiery trials of the godly. If they could get thofe precife perfons re- moved out of their way think they, then they might have more room and live at more liberty ,as 'tis Revel, II. 10. a car0t/Jivg[%Lfvav ^ What a dance there about the dead bodies oi the two vvitnefies 5 the people and na- tions rejoyecdand made merry ^and (end gifts one to another, becaufe thefe two prophets tormented them that dwelt on the earth. And irGm the fame hearth, I mean the fame wickednefsofheartin the World, are the fires ofperfo cution kindled again ft the Saints in the World, and the bonefires of joy when they are rid of them. And as this is an infernal fire of enmity againftGod,tis blown by that Spirit whofe Element it is ; Satan ftirs up and blows the coa^ and raifes the hatred of the un- godly againft Christians. b Bat while he and they, in whom he powerfully worker- thus working for their vile ends in the perfe- ctions of the Saints 3 he that foveraigoly orders all is working in the fame, his wife and gracious ends, and attains them, and makes the malice oi his enemies fen e his ends, and undo their own. It is true that by the heat of 'perfection, many are fcar'd from embracing it fuchas iove themfelves and their prefent eafe.j and others that feern'd to have embrac't it, are driven to let it go. and fall from it, but yet all well computed Rcli- oion is (till upon the gaining hand, thofe that reject it or revolt from it, are fuchas have no true Knowledge, of it, nor fhare in ir, nor in that happinefs in which it ends 5 but they, that are indeed united to JefusChrift, do cleave the clofer to him, and feek to have their hearts more fattened, becaufe of thefe trials that they are, or likely may be put to. And in their victori- ous'natience appears the invincible power of Religion where < 3«° ) where it hath once gained the heart, that it cannot be beaten4 nor burnt out, it felf is a fire more mighty than all fires kindled againft it. The love of Chrift conquers and triumphs in the hardeft fulTerings of life, and in death it feU. And this hath been the means of kindling it in other hearts, that were ftrangers to it, when they beheld the victorious patience of the Saints, who conquer'd dying, as their head did, that wearied their tormen- ters, and triumpht over their cruelty by a conftancy far above it. Thus thefe fiery trials,made the luftre of faith appear mod, as goldihines brighteft in the furnace, and if any drofsismixt with it, its refined and purged from it by thefe trials, and fo it remains by the fire purer than be» fore. And both thele are in the refemblance here in- tended, that the fire of lufferings is the advantage of Believers, both trying the excellency of faith, giving e- vidence of it, what it is 3 purifying it from earth and droffie mixtures, and making it more excellently what it is( raifing it: to a higher pitch of refinednefs, and worth. In thefe fires, as faith is tryed , the word on which faith relies, is tried and is found all gold, moft precious, norefufe in it, the truth and fweeetnefi of the promifes much confirmed in the Chriftians heart, upon his expe- riment of them in his fuffericgs} his God as good as his word, being with him when he goes through the fire, preferving him that he lofes nothing except drofs, which is a gainful lofs, leaves of his corruption be* hind him. Oh/ how much worth is it, and how doth it endear the heart to God, to have found him jenfibly prefent in the times of trouble, him refreshing the Soul with dews of fpiritual comfort in the midflofthe flames of .fiery trial. One ( 3* ) One fpecial advantage of thefe fires, is the purging of a Chriftians heart from the love of the World, and prefent things 5 its true, at bed it is bafe and defoi- cable, in refpeft of the high efrate and hop :s of a Believer, yet [till there is fomewhat within him, that would bend him down wards,and draw him td too much complacency in outward things if they were muc- his mind : too kind ufage might fometimes make him forget himfelf, and think himfelf at home, at lead fo much, as not to entertain thole longings after home, and that ardent progrefs homevvards,that became him ; It is good for us certainly to find hardfhip, and enmi- ties, and contempts here, and to find them frequent, that we may not think them ftrange, but our ("elves Grangers, and think it were ftrange for us to be other- wife entertained. This keeps the affeftions more clear and difingaged, fets it upward. Thus the Lord makes the World difpleafing to his own , that they may turn in to him, and feek all their confolations in him- felf 5 Oh! unfpeakable advantage. 2. Tkecompifiirecf a Chriftian in reference iofufferwgs, is prefcrib'd in thefe two following, Refolving and Re- joycing. ( 1. ) Refolving for them, reckoning fo, think it not Ftrange, yjn %ev£e$*9 ( 2. ) Rejoycing in them, Be not grangers in it. ] Which yet naturally we would be, are willing to hear of peace and eafe, and would gladly believe what we extreamly defire* It is a thing of prime concern to take at firft a right notion of Ghriftianity which many do not, and fo either fa'l off quickly, or walk on (lowly and heavily, do not reckon right the charges, take not the duties of doing and fufFering \ but think to perform fome duties, if they may with eafe, and have no other forefight 5 do not A a a cor, C 3«0 confidcr that felf denial, that fighting againft a Mans felf) and vehemently with the World, thefe trials, fiery trials, which a Chriftian muft encounter with. As they obferve of other points, Popery in this, is very compliant with nature, which is a very bad fign in re ligion $ we would be content it were true, that the true Church of Chrift had rather Profperity and Fomp tor her badge than theCrofs, much eafe and riches, and few or nocrofles,exceptthey were painted and guilded croffes, fuch as that Church hath chofen inftead of real ones. Mod Men would give religion a fair countenance, if it gave them fair weather, and they that do indeed acknowledge Chrift the Son of God, as Sr. Peter did, Matt. 1 6. Yet are naturally as unwilling, as he was, to hear the hard news of fufferingj and if their advice might have place would readily be of his mind, Be it jar from thee Lord. His good confeffion was not 5 but this kind advice was trom flefti and blood , and from an evil Spirit 5 as the fharp anfwer tells $ get thee behind mt Satan , thou art an offence unto me. You know what kind of Meffiah the Jews generally dreamt of, and therefore took fcandal at the meannefs and fufferings of Chrift, expe&ing an earthly King of him, and an outward flourishing State $ and the Difci- ples themfelves, after they had been long with him, were ft ill in that fame dream, when they were conte- fting about imaginary places ; yea they were fcarce well out of it, even after his fuffering and death; all thenoifeand trouble of that had not well awaktthem, Luk. 24. we trufted it had been he9 which jhould have reftored Ijrael. And after all that we have read, and heard ofantient times (3*3 ) times, and of Jefus Chrift himfelf, his fufferings in the flefh, and of his Apoftles and his Saints from one Age to another, yet (till we have our inclinations to this, of driving troubles far ofFfrom our thoughts, till they come upon our backs, and fancying nothing,butreft and eafe, till we be lhaken rudely out oi it. How have we of late flatter'd our felves, many of us one year after another, upon flight appearances. Oh ! now it will be peace, and heboid ftill trouble hath increafed, and thefe thoughts proved the lying vifions of our own heart?, while the Lord hath not fpoken it. And thus of late, have we thought it at hand. And taken ways of our own to haften its that I fear will prove fools haft, as you fay. You that know the Lord feek him earnefily for the averting of further troubles and combuftions ; which if you look aright, you will find threaten us as much as ever. And withal feek hearts prepar'd, and fixed for days of trial, fiery trial, yea though we did obtain lome breathing of our outward peace, vet ihallnot the followers of Chrift want their trials from the hatred of the ungodly World, ij it (trfecuted me ( 'fays he, ) it trill alfi perfecuteyou. Acquaint therefore your thoughts and hearts with fufferings, that when they come, thou and they not being Grangers, may agree and comply the better. Do not afflift your felves with vain fears before hand, of troubles to come, and fo make uncertain evils a certain vexation by advance. But thus, fore think the hardeft things you may readily be put to, for the name and caufe of Chrift, and labour for a holy (lability of mind for encountering it, if it fhould come upon you : things certainly fall the lighter on us, when they fall flrft upon our thoughts. This way indeed of an imagined {ufo> A a a z jng, ( 3*4) ing, the conqueft before band may be but imaginary, and fail in the trial: therefore be ftili humble , and dependent on the ftrength of Chrift, and (eek to be prefurnifht with much diflruft: of thy felf, and much truftin him, with much denial of thy felf] and love to him. And thus the preparing and training of the heart may prove ufeful, and make it more dexterous, when brought to conflicting: in all, both before hand, and in time of the trial^make thy Lord Jefus all thy .Irength ; That is our only way in all, to be conque>-)urs , to le more than conquerors , through bim that hied us Thinly it net (lrngae^QY\t I not > fate your thoughts to the experience, and verdxt of all times, and to the warnings that the Spirit of God in the Scriptures, and our Saviour himfelf hath given us from his own mouth, and example fhewed in his own perfon. But the other point goes higher , rejojee, though we think not the fuffenngs ft range, yet may we not well think that rulefomewhat ftrange, to rejoyce in them. So. ( 3*5 ) So then i. Confider this twofold connexed partici- pance of the Sufferings of Chrift,and of the after Glory. 2. The prefent joy even in fufferings (pringing from that participance, I need not tell you, that this Communion infuffer- ings is not in point of expiation, orfatisfaftion to Di- vine Juftice, which was the peculiar end of the fuffer- ings of Chrift /tfr/0^7/, not of the common fufferings of Chrift mjftkal) he bare our fin on his own body on the Tree, and in bearing them, took them away ; we bear his fufferings, as his body united to him by his Spirit. Thofe fufferings that were his perfonal burden, we par- take the fweet fruits of, they are accounted ours, and we acquitted by them, but the endurance of them was his high and incommunicable task, in which none at all were with him, our Communion in thefe,as fully coaipleated by himfelfin his natural body, is the ground cfour comfort, and joy in thefe fufferings that are completed in his myftical body, the Church. This is indeed our joy, that we have fo light a bur- den, fo fweet an exchange, the weight of fin quite taken off our backs, an i only ail bound on his crofs, arid our erodes badges of our conformity, laid on our iboulders, and the great weight cf them Hkewife held up by his hand , that they overprtfs us nor. fe fires of our trial may be corre£hve , and pur- g rive of the remaining power oi fin > and they are Jc trended ; but Jefus Chrift alone in the fufferings of hi own Croft, was the burnt offering, the population fc cur fins. Now although he hath perfe&ly fanned for us and faved us by his fufferings 5 yet this conformity with him in way of fuffering, is moft reafonable* As oui IiolineG doth not (land in point ef law, nor come in at all (366 ) all in the matter of juftifying us, yet we are called an^ appointed to holinefs in Chriftj asfuiting us with him our glorious head, and we do really receive it from him, that we may be like him, fo thefe our fufferings bear a very congruous likencfs with him ; though no way asacceilion to his in expiation, yet as a part of his : and therefore the Apoftle fays , even in this refpe£t, that we are predeQinaie to he conformed to the Image of his Son 5 were it fit that we fliould not follow, where our Captain led, and went firft, but that he fhould lead through ragged thorny ways, and we pafs about to get a- uay through flow'ry meadows: as his natural body fha- red with his head in his fufferings,fo ought his myftical with him, as its head. The buffetings and fpitings en his face, and thorny crown on his head, a pierced fide , nailed hands and feet , and if we be parts of him, think we that a body finding nothing but eafe and bathing in delights were agreeable to ahead fo torment- [Moaurc- (c]4 I remember what that pious Duke faid at Jerufa- chliius itm W^cn they offer'd to crown him King there 5 No /pineam.'] Crown of Gold, where Chrifl Jefns was Crowned with th >rns. This is the way we mud: follow, or t!fe reldve to leave him; the way of the Crofs is the royal way co the C own. He laid it, and remembred them ol'it again, 3to.15.20. that they might take the deep impreilion o ir, rewemher what I faid unto )oit^ the So var, t is not greater than the Lord : if th(\ have perficuted me, they will alfo per /ecu te you : if they have kept my faying, they will keep yours alfo. And particularly in point or reproaches \ if they called jfct.10.44. tit Majle)\ Beelzebub, how mixh more fhaU they cull them oj his bcu/haJd) a bitter icofr, an evil name, reproaches for Chrifl, why doth this tret thee, its a pair of thy Lends entertainment while he was here, thou art even in ( 3«7 ) in this a partaker of his fufferings, and in this way is he bringing thee foreward to the partaking of his Glory: That is the other thing, when his Glory (ball be re- vealed. Now he is hid, little of his Glory feen* it was hid while he was on earth, and now 'tis hid up in Heaven, where he is, aud for his body here , his Church , no pompous drefs5 nor outward fplendour 5 and the par- ticular parts of it, the Saints, poor defpifed creatures, the very refute of Men in outward refpe&s and common efteem, fo he himfelf is not feen, and his followers, the more they are feen afid lookt on by the Worlds eye, the more meanneft appears $ true, that as in the days of humiliation fome rays were breaking forth through the vailofhisflefh, and cloud of his low defpifeable con- dition ; thus is it with his followers fometimesa glance of his Image ftrikes the very eye of the World, and for- ces fome acknowledgment and a kind of reverence in the ungodly : But commonly Chrift and his followers are covered with all the difgraces and ignominies the World can put on them. But there is a day wherein he will appear, and 'tis at hand; and then he (hall he glo- rious even in his deipifed Saints, and admired in them that believe: how much more in the matchlefs bright- nefs of his own glorious perfon. In the meantime he is hid, and they hid in him 5 our hfe is hid with Chrift in God. The World fees here nothing of his Glory and beauty, and his own not much, have but a little glimmering of him, and their own happinefs in him : know little of their own high con- dition, and what they are born to. But in that bright day he (hall fhine forth in his royal dignity, and all eyes (hal! fee him, and be overcome with his fplendour* terrible {hall it be to thofe that formerly defpifed him, and (3^3) and liis Saints : but to them the gladeft day that ever arofc upon them, and that ihall never fet or be be- nighted, The day they (o much longed and lookc out for, the full accomplishment of all their hopes and de- fires. Ohithowdark were ail our days without the hope of this day. Then fays the, Apoftle, ye [ball rejoyce with exceeding joy9 and to the end you may not tall fhort of that Joy in the participance of Glory, fall not back from a cheer- Jul progrefs in the Communion of thefe fufferings, that are fo clofe linked with it, and will fo fure lead unto it and end it. For in this the Apoftles expreffion 5 this Glory and Joy is fet before them as the great matter of their defires, and hopes, and the certain end of their prefent fufferings. Now upon thefe grounds the motion will appear reafonable, and not too great a demand, to rejoyce e- dzh in the fufferings. It is true that paflage in the Epiftle to the Heb. oppoies prefent Affliftion to Joy. But 1. If you mark, it is but in the appearance or outward vifage, itfeern- etb vol to he matter of joy but of grief To look to it, it hath not a fmiling countenance, yet joy may be under it; (z) And though to the flefli, it is, what it feems, grifif,anJ not joy,yec there may be under it Spiritual joy, yea the affliftion it felr' may help and advance thatjoy. ("3.) Through the natural fenfe of it there will be forne allay or mixture of grief, to that the joy cannot be pure an J c>mp'e-.u,buc yet there maybe joy even in if. Thus the Apoitle here clearly gives, rejoyce now in differing that you may rejoyce exceedingly after it, dyoLXKi^^jjcvoh leaping for joy : doubtles this joy at pre- fect is but a little parcel, a dropof that Sea of joy. Now 'tis Crts) 'as joy, but more referved, then they fhall leap. Yet In prefent rejoycc even in trial, y earn fiery trial. This may be; the Children of God are not called to fo fad a lite as the World imagines jbefides what is laid up, they have even here their rejoycings and Songs in their diftre(Tes,as thofe Prifoners had their Pfalms even at midnight alter their flripesin the •rchains,before they knew of a fudden deli v^erance,true there may be a darknefs within,clouding all the matter of tiieir joy ; but even that darknefs is the feed time of alter joy, and light is (own in that darknefs, andihall fpring upland not nly (ball they have a rich crop at full harvell, but even fome firft fruits of it here, in pledge of the harveft. And this they ought to expert, and feek after with humble fubrniflive minds, for the meafure and time of it, that they may be partakers of fpiritual joy, and may by it be enabled to go patiently, yea cheerfully through the tribulations and tentations that be in their way homeward } and for this, endeavour after a more clear difcerning of their intereft in Chrifl, that they may know they partake of him, and fo in fuffering, are par- takers of his fufferings, and fhall be partakers of his Glory. Manyaffli&ions will not cloud and obftruQ; this fo much, as one fin, therefore if ye would walk cheerfully be moft careful to walk holily. All the winds a- bout make not an earthquake, but that with- in. Now this joy is grounded on this Communion, (ij Sufferings; then 2. In Glory 1. In fuffering even in themfelves, it is a fweet joyful thing to be a ffcarer with Chrift in any thing, all enjoyments wherein he is not, are bitter to a Soul that loves him, and all fuffer- ings with him fweet. The worfl things of Chrift mere B b b truly (37° ) > r uiy delightful, than the beft things of the VVorld, his afflictions fweeter than their pleafures, his reproa- ches more glorious than their honours , and more rich than their treafures, as Mofes accompted them, Heb. ii. Love delighrs ttt likenefs and Communion, not only in things oherwhe pleafanr, but in the har- defl: and harfhelt things, that have not any tiling in them defireable but only that likenefs ; fo that this is very fweet to a heart pofleft with this love 5 what does the World in hatreds, and perfections, and revi- lings for Chrift, but aiake me more like him , give me a greater fliare with him, in that which he did fo willingly undergo for me. When he was fought to be a King, Bern. he efcuped , bht when he was fought to the Crofs^ he freely yielded himfelf. And fhall I (lirink and creep back from what he calls me to for his fake $ yea even all my other troubles and fufferings I will defire to have ftamptthus, with this conformity to the fufferings of Chrift, in the humble,obedient,cheerful endurance of them,and giving up my will to my fathers. The following of Chrift makes any way pleafanr, his faithful followers refufe no march after him, be it through defert?, and Mountains, and Storms, and ha zards that will affright felf-pleafingeafie Spirits: hearts kindled and acted with the Spirit of Chrift will follow him wherefoever he goeth. As he fpeaks it for warnings, ij they persecuted W, they will perfecute you, lo he fpeaksit for comforting them, and tc isfufficienrly fo, if they hale you, they hated me be- fore you. 2. Then add the other, (ee whether it tends , he Jkall be revealed in his Glory, and ye {hall be filled even over with joy m the partaking of that Glory. Therefore rejoyce now in the midft ot all your fuffer- ings 5 ( 37* ) ings } {land upon the advanced ground of the promifes and covenant of grace, and by faith overlook this mo- ment,andal! that is in it, to that day wherein everlaft* ing joy fhall be upon your heads> a Crown of it, and forrow and mourning (hall flie away, believe this day ■ and the victory is won. Oh/ that bleffed hope well fixed and a&ed, would give other manner of Spirits ; what zea! for God . and reproaches are the flafhes of that fire, they are a a fubtile kind of flame, like that lightening, that thev laycrufheth the bones, and yet breaks not the flefti, they wound not the bo,!y, as tortures and whips: but through a whole skin, they reach the fpirit of a Man, and cut it. i'o PfaL 42 10. The fire of re- proaches preys upon , and dryes up the precious oynt* went of a good name, as Solomon compares it. A good name bin it felt a good, a prime outward good, and take us according to our natural temper and apprehen- sions ( according to which we feel things ) molt Men are, and fome more exce/Iively, too tender and delicate in it. Although truly I take this rather to be a weak- nefs than true greatnefs of fpirit, as they fancy it9 to depend much on the opinion of others, and fee! it ik^p, yet I fay, confidering it to be commonly thus with Men, and the remains of this, as other frailties in the Children of God, it cannot well be, but reproaches will ordinarily much afflicl: Men, and to fome kind of Spirits p •llibly, be more grievous than fome bodily pain or fuffering. And as they are thus,the Scripture accounts them fo, and very ufually reckons them amongft fufferings, and readily names them nore than any oilier kind of buffer- ing, and ihat upon g >od reafon,r.ct only for their pierc- ing nature ( as its laid ) but withal for their frequency, and multitude, and feme things we fuffer, do ( as ffes ) more trouble by their number than by their Weight. Now there is no one kind of fuffering of fuch con- ftaricy, and comij •onnefs, and abundance as reproaches are. When other perfections ceafe, yet thofe continue when C 374 ) when ail other Martyr fires are put out, thefe burn lull; in ?il times and places the malignant World ready to revile Religion, not only avowed enemies of it, but the grcateft part even of ihofe that make a vulgar proieiiicn of it, they that outwardly receive the farm ot Religion, yet are many of them inwardly ha- ters of the power of it 5 and Chriftians (o called will fcern and reproach thefe that are fo indeed. And this is done with fuch eafeby every one, that thefe arrows fly thick; every one that hath a tongue can fhoot them, even bafe Abjefts, Pfal. 35. And the drunkards make fongs, as Jeremy complains, the mea- neft fort can reach this pc int of perfecution, and be attive in it againft the Children of God 5 they that cannot, or dare notoffr~ them any other injury, will not fear, nor fpare to la ily a taunt, or bitter word, fo that whereas other (ufferings are rarer, thefc meet them daily, Pfalm. 42. 10. While they fay daily unto me rehire is thy God. We lee how juftly reproaches are often mentioned amongi% and beyond other trials ^ nnd accounted per* lecution, Matth. 5, 10, 1,1. Elejfer are ye when Men /hall revile you > and perfeaitc you, an.: ILallfy all manner of evil agaihji you falfly, for my fake, O.'l. 4. ac>. But as then he that was born after the flefh perfected him that wis lorn after the* Spirit 7 even fo is it now. And in the Hiflory all we find is, he mockt him. And thus are they amongft the fufferings of Chrift in the GofpeI5 and not ns the lead, the raylings and mockings darted at him, fixed to the crofs, more than the very nails that fixed him. And Hel. 12. x. The Jhame of the crofs though he was above it and defpifed it, yet that fhame of it, was much of the burden, fo ver. 3. t oTitradiftion oj finners. Now (375 J Now the other thing is , that this is the lot of Chriftiaas, as it was ofChrift, and why ftiould they they look for more kindnefs, and better ufage, and think to find acclamations , and apphufes from the World, that fo vihiy'd their Lord. Oh no 5 The vain heart mull be weaned from thefe to follow Chrift, if we wi'.I indeed follow him ; it mull be tamed to (hare with him in this point of differing, not only mifrakes and miiconftruftionsv, but bitter fcoffings, and reproa- ches Why fhould not our minds ply and fold to this upon that very reafon, he fo reafonably preffes again and ag^in, on his Difciples. The fervant is not greater tkanhis>;ia(ier> and in this very thing, if they called the Mafter Beelzebub, how much more will they Jpeak, fo of thefervdnts* Inf. 1. Seeing its thus, I (hall firft prefs upon the followers of Chrid*, the Apoftles rule here, to keep their Offerings fpotlefe, that it may not be comfonlefs, refolve for ic , but that it be innocent fuffering > fuffernct as evil doers, ver. 15. Befides that ways of wicktdnefsare molt unfuiting our holy calling, look to the enmity about you, and gain even out of that evil thi- great good , of the more circumfpeft and holy walking, know who you are , and where you are, your own weaknefs , and the Worlds wickedneG. This our Saiwiouf reprefcnts, and upon ic gives that (utable rule; Behold I fend you forth as fbeep in the ntidft J*™!!"' of wolves t. je 'therefore wife as Serpents, and harm!eficitas* asDorJ, Know you not what exaft eyes of others ^re upon you 5 will you not thence learn exactly to eye your leives, and ail your ways, and feek of God with David to he led in right eoufoefs, hecanfe of your enemies, pur oh fry vers. This is the rule here ver. 16. fijfer as Chnftians hoiily (376 ) hottly, and blamelefsly, that the enemy may not know where to faften his hold ; as the wreftlers anointed their bodieSjthat the hands of their party might not fa- ften thus truly they that wolk5and feffer as Chriftians a- nblnted with the Spirit of Chrift, their enemies cannot well faften hold. I recommend therefore to ypujhat love the Led Je- fus, this efpecially,to be care ful,tjiat all your reproaches may be indeed for Chrift, and not for any thing in you unlike to Chrift, that there be nothing fave the matter of your rod , keep the quarrel as c!e?r> and un- mixtasyou can, and this will advantage you much both within, and vyithour, in the pear! and firmnefs of your minds, and in the refute of your enemies. This will make you as a brazen II, as the Lord fpeaks to the Prophet, they jha]l rfa against you, hnt piall not prevail. Keep far off from a)! impure unholy ways} fuffernot as evil doers jCiO not asbuju iW/is, be much at home, fet ting things at rights within ycur own breaft,where there is to much work, and fuch daily . need o\ diligence, and then you will be vacant to unneceffary idle pry- ings into the wayes and affairs of others, and further then your ca' ling and the ru-esof Chriftian charity en- gage you, you will not iuterpofe in any matters with- out you, nor be found proud and fenfonous as they are ready to call you. 2. Shun the appearances of evil; walk warily and prudently in all things 5 be not heady nor ieli will'd, nonet in thebeft thing 5 walk net upon the utter brink and hedge of your liberty, for then you fhall readily overpafsit 5 things that are lawful may be inexpedient and in cafe cur iear of fcandal ought either to be whoi- 1} fjared, or ufed with much piudence and circum. Ipeftion ( 377 J fpe&ion. Oh ! fludy in all to adorn the Gofpel, and in fenfe of your own unskillfullnefs and folly, beg wifdom from above, that annotating, that will teach you all things, much of that Holy Spirit, that trill lead jou in the way of all truth 5 and then in that way, whatfo- ever be, fuffer it, and however indignified and reproa- ched, happy are you, for the fpirit of glory and of God rejieth upon you. Inf* 2. But if to be thus reproached be happy, then cerrainiy their reproachers are no lefs un- happy , il on thofe reft the fpirit of glory avd of God; what Spirit in thole, but the Spirit ot Satan, and of fhame, and vilenefs. Who is the bafeft, mod con- temptible kind of perfon in the world ? truly, I think, an avowed contemner and mocker of holinefs. Shall any fjch be found amongft us? I charge all you in this name of Cbrift, that you do not entertain godlefs prejudices againft the people of God. Let not your ears be open to, nor your hearts clofe with the calumnies and lies, that may be flying abroad of them and their pra&ifes, much lefs open your mouths againft them, or let any difgraceful word be heard from you: and when you meet with undenia- ble real frailties, know the law of love and prathfe it ." Think this is blameworthy, yet let me not turn it to the reproach of thofe perfons, who notwithftanding may be fincere,much lefs to the reproach of other perlons pro- fefling Religion, and then caft it upon Religion it felf. My Brethren, beware of fharing with the ungodly in this tongue perfecution of Chriftians. There is % Day at hand wherein the Lord will make enquiry af- ter thofe things, if we fhall be made accountable for idle words (~ as we are warned ) how much more for bitter malicious words uttered againft any, efpeciaily Ccc againft f 37s) againft the Saints of God, whom however the Wc reckon, he efteems his precious one his treafure. You that now can I ok ca them with a fcornj A ye, which way lhall you Iook when they ihall ebeauti? tiful and glorious, aacihall the ungodly ■ cioathed with lhame? Oh ! do not reproach them,bui rather come in and {hare with them ir the Way of holinefs, ana in a(I the fuffcrings and reproaches ' l fellow it .• for if you partake of their difgraces v\ th them, you (hall mare of glory with them, in the Day of their Lords appear- ing. The words have two things. The evil of thefe reproa • ches fuppos'd, and thegew/expreft. The evil fuppos'cj, that they are trials and hot trials: of this already. The good expreft : ye are happy, even in prefent in the very midft of them 5 they do not trouble your happy eftate ; yea they advance it. Thus folid indeed is the happineft of the Saints that in the lowed condition, it remains the fame: difgraces caves, prifons, and chains, caft them where you will , flill happy: a Diamond in the mire foyled and tram- pled on yet ftill retains its own worth. But this is more, that the very things that feem to make them miferablej do not only not do that, but on the contrary do make them the mere happy they are gainers by their loffes, and attain more li- berty by their thraldomes, and more honour by their difgraces, and more peace by their troubles : the World and all their enemies are exceedingly befool'd. in dri- ving with them, not only can they not undo them, but by all their enmity and praftiies, they do them pleafure, and raife them higher; with what weapons lhall they fight . hath he not gone through all be- fore thee, and made all eafie and lovely $ hath he not fweetned poverty, and perfections, and hatred , and difgraces , and death it felf> perium'd the grave, and turn'dit from a pit ofhorrour into a fweet refling bed? And thus love of Chrift judgeth, thinks all lovely that is for him>isglad to meet with difficulties, and am- bitious of iiiffering for him : icorn and contempt a thing of hard digeftion 5 but much inward heat of love di- gefts it ealiiy, reproaches bitter, but the reproaches of ChriSt fweet. Take their true value, HeL 1 1 The reproaches of Chrift greater riches than che treafures of Egypt, his very word things, better than the beft of the World. A touch of Chrift turns all into gold ; his reproaches riches, as there, and honour, as here: Happy not only afterwards, ye Shall be ftappy , but happy in prefent, and that not only in apprehenfion Ccci of ( ?8o J of that after happinefs, as fure and as already prefent, which Faith doth, but even for that they pofieis the pretence and comforts of the Spirit. For the Spirit of Glory. } This accompanies difgraces for him 5 his Spirit, the Spirit ofGlorj ani of God 5 with your fullering goes the name ot Chrift, and the Spirit of Chrift : take them thus, when reproaches are caft upon you for his name, and you bear them by his Spirit, and his Spirit moft fit to fupport you under theft*, yea to raife you above them ; they are ignomi- nious and inglorious, he is the Spirit of glory ; they are hum&ne reproaches, he the Divine Spirit, the Spirit of Glory and of God, that is, the glorious Spirit of God. And ibis is the advantage, the iefe-vhe Ghriftian finds efreein and acceptance in the World, the more he turns inlaid to ice what's there, and there he finds a down weight counter poife of excellency and glory, even in this prefent condition, as the pledge of the glory before him. The reproaches be fiery, but the Spirit of glory re 'Beth upon you, doth not give you a palling vnrn, but frays within you , and is indeed vcurs. And in this lie can take comfort, and let the roul weather blow over, let all the feoffs, and contempts abroad pais as they come, having a glorious Spirit within, luch a . gudt honouring him with his prefence, and abode, and Meet fellowfhip, and is indeed one with him So that richMiftr cou'd fay ^ when they [Fcpufos (corned him in the ftreets, he Went home to his bags w^M^andhugss himfelf there at that fighta fay they what mibt flak- , DDi i >»rt , r \ \ i they would. How much more realonably may the Chriftian fay, let them revile a*cl lark, I have riches, and hovo'tr cr;cugh,that they fee not. And this is it makes the \Y.:i:, as tlvy area malicious party, Co to bean- incompetent (38. ) incompetent Judge of the Chriftians eftate^ they fee the rugged unpleafant outfide only, the right infide, their eye cannot reach. We were miferable indeed, were our comforts fuch as they could fee. And as this is the conftant eftate of a Chriftian, it is ufually mofl manifefted to him in the time of his grea- tcft fuflerings, tfjenjf as wc laid) he readily turns in- ward and fees it mod , and accordingly finds it moft. God making this happy fupplement and compenfarion, that when they have leaft of the World, they have mo'c of himfelf, when they are mofl: covered with the World's disfavour, this favour ihines brighteft to them, as Mofes in the Cloud, in neareft accefs and fpcech v> God; when the Chriftian is moll clouded with di- flrefles and difgraces, then doth the J^crd often flxw himfelf mofl clearly to him. If you be indeed Chriftians, you will not be fo much thinking at any time, how you may be free from all fuffenngsand defpifings^ but rather how you may go ftrongly and cheerfully through them ; lo here is the way, feek real and firm intereft in Chrilt, and parti- cipanceof ChrifTs Spirit, and then a look to him will make all eafie and delightful. Thou wilt be aihamed within thy felf to ftart back, or give one foot at the encounter of a taunt, or reproach for him; thou wilt- think for whom is it, is it not for him who for my fake hid not his hcQ from fhame and fpittitigj? and further he died ; now how would I meet death for him, that fhrinkat theblaft ofafcornful word? If you would know whether this his Spirit is and refteth in you, it cannot be better known than by that very love, ardent love to him, apd high efteem of him ; and from thence a wlllingnefs, yea a gladneia to i,fer any thing lor him, ^. This Sprit of Glory teis (382) fets the heart on glory 5 true glory makes heavenly things excellent in our thoughts, and fets the World, the better and vvor.e, the honour and difhonour of ir, at a low rate. The Spirit of the World is a bafe ignoble Spirit, even the higheft pitch of it, thofe that are projeftin^ for Kingdoms, thefe are poordefigns to that of the Chri* Uian, which afcend above all tilings under the Sun, and above the Sun itfelf, and therefore he is not fhak- en with threats, nor taken with offers in thefe things. Excellent is that anfwer St. Bafil gives in the pcrfon q{ thofe Martyrs to that Emperour, as making them ( as he thought ) great profers to draw them off, why, fay they, doeft thou bidnsfo low as \ ieces of the World, ire have learnt to d^fvife it aV . This is not ftupid, ncr an affe&td ttoutntis of Spirit, but a humble fublime- nefs, that the nature 1 Spirit of a Man cannot reach unto. But wilt thou fey ftill, this ftops me, 1 do not find this Spirit in me, ifldid3 then I think I could be willing to fjffer any thing, To this for prefent no more but tlvs, doif h defirethat Chrift may be glorifi- ed, and could1 intent it were by thy luffenng in any kind for him as called to it? art thou willing to give up thine own intefeft, and ftudy and follow ChrilVs, and that thoumighteft facrifice thine awn credit, and name, to advance his^ art thou unwilling to do any thing that might difhonour him, nor unwilling to fuf- fer any thing might honour him, or wouldefl thou be thus . their bed. to make it refledt on Chrift and his caufe, but thus it is only on their part : you are fuffcrers for his name, and lb you gforifieit : your faith, and pati- ence, and vi&ory by thefedo declare the Divine pow- er of grace, and the Gofpel working* They have made torturers afhamed, and induced forne beholders to (hare with them, Thus though the prophane World intend it as far as they could reach to difhonour theprofeflion of Chrift 5 yet it flicks- not, but on the contrary he is g'orified by your comlancy. And as the ignominy fattens not, but the glory from the endurance 5 Co tjiejr are, obliged. and certainly are ready according to thq Ap.ftles zeal, verfe, 16. To glo- ritfe God on this Behalf,' t^hat as he is jglbrified in them, fo we it.., 'cnfieandblefshim, that he hath dignified us fo, that whereas wc might have been left to a fad finking task, to have fuffered for various guilts our God hfth changed the, tenure and nature of our Of- ferings , and make them to be for the name of Chrift. Thus doth not a fpiritual mind fwell on a conceit ofconftancy and courage, which is the readied way of felf undoing; But acknowledge all gift, even iuffering, To you its given not only to believe, but tofujfer, and fo to blefs him on that behalf. Oh ! this love grows in fuifeing, foAfts 5*. 41. They went away rejeycing, that they were counted worthy . to fuffer Jbame for his name. Confider, its but a fhoct while,, and the wicked, an j their feoffs (hall vanilh,they (hall not be, thisfliame will prefently be done,and thisdifgrace is of (hort date5 bui the glory and Spirit of glory eternal, what though thoufhouldeit be poor, and defamed, and defpiled, and be the common mark of fcorn, and all injuries, yet ' (384 ) 'tis hard at the end. This is now thy part, the fcene fhall be changed. Kings here, real ones, are in deepeft realty but ftrange Kings, but when thou comeft to al- ter the perfon now thou beared , here is the odds, thou waft as a fool in appearance for a moment, and ihall be truly a King for ever. Verfe 17. 17; For the time is come , that Judgement mujl begin at the houfe of God : and if it firft begin at us, *tohat fhall the end be of them that obey not the Gojpel. THere is not only perfeft equity , but withal a comely proportion and beauty in all the ways o; God, had we opened eyes to dilcern, particularly in this point of the (uffcrings and affiiftions of the Church. The Apoftle here (ets it beiore his brethren , for the time is come, &C. Where is firft a paralelof the Lords dealing with his OA'n and with the wicked, ver 17. 18, ( 2. ) A perfwafton cf due compliance and confidence in his own upon that confederation. The paralel is in the order^ and the meafure of pu- nifhingj and it is fo, that for the order, it begins at the houle of God.cnds upon the ungodly, and \ bat carries in it the great difference in the meafure, that it pailcs from the one on whom it begins, and reftb on the other on whom it ends, the full weight of it lies on for ever. Its fo ex- preft,fr/u/ (h.i/l le the etfd&c. Which imports not only, that that Judgement fhail overtake them in the end, but that it lhall be their end, they fhall end in it, and it lhail be endlefs upon them. The time is. "] Indeed the whole time of this prefent life is fo, its the time offufFericig and purgirg for the Church, compared with enemies that will airlift her, and fubjeft to thefe impurities that need afflidion. The Children of God are in their under age here> all their time they are Children, and have their frailties and childifh follies ; and therefore though they are not al- ways under the ftroke of the rod, for that they were not able to endure, yet they are under the difcipline and ufe of the rod> all their time: and whereas the Wicked efcape,ti!l their day of full payment, the Chil- dren of God are in this life chaftifed with frequent aflh&ions.and fo the titne[_Q ^p0*] may here betak- en according as the Apoltle St. Paul ufes the fame wore1, Rom. 8. i#. 'm^n^ia* t« vvp j^/jw. J he fuf- firings of this prefect time, Bit withal it is true, and appears to be here implyed, that there be particular fet times, that the Lord chufes ior the correcting of his Church, he hath the days pre- fixt.and written in his Ephernerides, hath his days of cor- recting, wherein he goes round, from one Church to another , we thought it would never come to us, -but we have now found the fmart of it. And here the Apoftle may likely mean, the times of thefe hot perfecutions that were begun and continued, though with fome intervalls,for two or three Ages. Thus Apoc. 6. after the white Horfe, immediately follows at his heels the red,&nt and icorn, cr poverty and ficknefs, or fomeone prdfureor other, outward or inward, and thofe inward trials are the neareft and /harped that the World fees lead, and yet the Soul feels mod : And yet all thefe both out- ward and inward have love, unfpeakable love in them all, to purge and polilh them by increafmg of Grace to fit t hem f 0 r G 1 ory . hf. ( 39l ) Inf. i. We will not be fo foolifh as to promife our felves impunity by our relation to God, as his Church in covenant with him ; if once we thought fo, fure our experience hath undeceived us, and let not what we have differed harden u?, as if the word were part, we may rather fear its but a pledge and beginning of {harper Judgment? why do we not confider our unhumbled and unpurged condition, and tremble before the Lord ? would we fave him a labour, he would take it well, purge our Soiils, that he may not be put to further purging by new Judgments 5 were we bufie reading our prefent condition, we would fee very legible forefigns of further Judgments, the Lord taking away his eminent and worthy Servants, that areas the very- Pillars of the Publick Peace and Welfare, and taking away Gounfel,and Courage, and Union from the red 5 forfaking us in our meetings, and leaving us in the dark to grop and to rufli one upon another. 2. The distentions and jarrings in the State and Church are likely upon imagination to bring it to a reality 5 thefe unnatural burnings threaten new fires of publick Judgments to be kindled amongft u?. 3. That general defpifing of the Gofpei, and abound- ing of prophanenefs throughout the Land, not yet purged, but our great fin remaining in us, calls for more lire and more boiling. 4. The general coldnefs and deadnefs of Spirit, want of that zeal for God, that communion of Saints 5 that mutual ftirring up one another to Holinefs, and which is to all, the reftoring of Prayer, that frozen benum* mednefs in that fo neceffary Work; that preventer of Judgments 3 that binder of the hands of God from punifliments, and opener of them unto them, pouring forth of mercies ; Oh ! this is a fad condition in it felf fclf, though it portended no further Judgment, the Lord hiding himfelf, and the Spirit of Zeal and Prayer withdrawn, and fcarce any lamenting it, orfo much as perceiving it : where our days either of folemn Prayer or Praifes, as ifcaufe of neither 7 and yet clear caufe of both. Truly M B. we have need if ever to beftirour felves^ are not the Kingdoms at this prefent brought to the extream point ofr their higheft hazard, and yet who lays it to heart. Inf. 2. Learn to give God right condru&ion in all his dealings with his Church, and with thy Soul 3 for his Church, there may be a time wherein thou (hall f e it not only tofled 3 but, to thy thinking, covered and fvvallovved up with tears } but wait a little it fhall arrive fafc. This common Rumbling Hone, walk by the light of the Word, and the eye of Faith looking on it, and thoulhalt pafsby, and not ftumble at it, the Church mourns, and Babylon fings, fits as a Q^een, but for how long} flie fhall come down and tit in the dud, and Zion fhall be glorious and put on her beautiful Garments, and Babylon fhall not look for another revelation to raife her again, no, fhe -fhall never rife. The Angel took up a Stone like a great Mildone, and cad it into the Sea, faying, Thus with violence fhall the great City Babylon be thrown down, and fhall be found no more at all. Be not ludden-, take God's work together, do not judge of it by parcels} it is indeed all Witdom and Righteoufaefs 5 but we d^all bed difcern the beauty of it when we look on it in the frame, and when it fhall be fuliy ompleated and finifhr, and our eyesenlightned to take a fuller and clearer view of it, than ue can have- here; Oh/ what wonder? what endltfs wonder- ing will it command $ We (393) We read of Jofiph hated, and fold, and imprifoh'd, and all moft unjuftly 5 but becaufc within a leaf or two, we find him freed and exalted, and his Brethren coming Supplicants to him, we are farisfied : but the things that are for the prefent cloudy and dark, our :fhort ha fly Spirits cannot learn to wait a little till we fee the other fide, and what end the Lord makes 5 we fee Judgment beginning at the Houfe of God, and this perplexes us, while we confider not die reft, whatyfe// le the end of them that obey not the Gofpeh God begins the Judgment en his Church for a little time, that it may end and reft upon his enemies for ever. And •indeed 'he leaves the wicked laft in the punifhment; Co as he makes ufe of them for the punifning of his Church, they are his rod, Ifa. 10. But then when he hath done that work with them, they are broken and •burnt, v. 16, and that 'when they are at the height of ihfolency and boafling, not knowing what hand moves them, and (mites his People with them for a while, till the da; of thdr confitming come? v. 24,25. let the vile enemy that hath flied our blood, and infulted over us rejoyce in their prefent fparing, and in mens procuring of it, and pleading for it 5 there is another hand whence we may look for Juftice, and though it may be the Judgment begun at us, is not yet ended, and that we may yet further (and that juftly) find them our fcQuvge, yet certainly we may, and ought to look beyond that unto the end of the Lord's work, which fliall be the ruin of his Enemies, and the peace of his People, and the glory of his Name. Of them that obey not theGofpel } The end of all the Ungodly is terrible 5 butefpecially of fuchas heard tht Gofpel. and have not received and obey'd it. The Word hath in it both Unbelief and Difobedi- E e e ence. C 394 ) cncc, and thefe are infeparable, Unbelief is the grand point of Difobedience in it, felf, and thelpringof all orher difobedience : and the pity is, men will not be- lieve it to be thus. They think it an eafie, and a common thing to be- lieve, who doth not believe? Oh! but rather, who does ? who hath believed our report} were our Ovvn mife- ry and the happinefs that is inChrift believed, were the riches of Chriit, and the love of Chrift believed, would not this perfwade men to forfake their iins5 and the World to embrace him? Rut men run away with an extraordinary fancy of believing, and do not deeply confider what news the Gofpel brings, and how much it concerns them: fome- times it may be they have a fuddea thought of it, and they think, I will think on it better at fome other time 5 but when comes that time $ one bufinefs fteps in after another and fhuffles it out: Men are not at lea- lure to be faved. The Gofpel of God.'] His embaffy of Peace to Men, the riches of his mercy and free love opened up and fee forth, not fimply to be lookt on, but laid hold on. The glorious holy God declaring his mind of agree- ment with Man in his own Son 5 his blood dreaming iorth in it to waih away uncleannefs, and yet this Gofpel not obeyed. Sure the conditions of it very hard, and the commands inuft be grievous, that they are not hearkened to; why, judge you if they be. The great command is that9 to receive that Salvation 3 and the other is this, to love that Saviour, and there is no more; perfect obedience is not now the thing, and the obedience that is required , that love makes it fwect and eafie to us, and acceptable to him. This is proclaimed to all that hear the Gofpel, and thegreateft part (395 ) part refufe it, they love themfclves, and their lufls* and thisprefent World.and will not change,and fothey perifll. They perifli ? what's that ? what is their end? ( will anfwer that but as theApofile doth, arid that is even asking the queftion over again, what /ball le their end^. There is no fpaaking 01 it ; a Curtain drawn ; filent wonder exprefies it belt, telling it cannot be ex pre ft 5 how then fhall it be endured ? It is true, that there be refembtances ufed in Scripture, giving us lome glance of it •, we hear of a burning Lake, a Fire that goes not our, and a Worm that dies not; but thefe are but fha- dows to the real mifery of them that obey not the Gofpel ; Oh! to be filled with the wrath of God, the ever living God for ever. What words or thoughts can reach it? Oh/ Eternity, Eternity ; Oh/ that we did believe it. This fame paralel is continued in the following Verfe in other terms, for the clearer expreffion, and deeper impreflion of it. Verfe 18. And if the righteom fcarcely be fayed, inhere pall the ungodly and [inner appear $ IT is true then, that they are fcarce faved, even they that endeavour to walk uprightly in the ways of God, that's the Righteous 5 here they are fcarce- ly faved. That imports not any uncertainty cr hazard in the thing it felf to the end, in refpett of the purpofe, and performance of God : but only the great difficul- ties, and hard encounters in the way, that they go through fo many tribulations and tentations, fo many figfaiags without , and fears within: the ChrU'ian lb E e e 2 fim pie (39«) Ample and weak, and his enemies fo craft v, andp o v er- The Oppofitionsof the wicked Wnrld,their hatreds, and icoms, and moleftations, the flights and violence of Satan.and the word ofall, the ftren^th of their own corruptions. And by reafon of abounding corruption, fuch frequent, alraoft continual need of purging by afflictions and trials } to be (till under Phyfick^ to be of neceflity at fometimes drained and brought folow, till there is fcarce ftrength or life remaining in them. And truely all outward difficulties would be but matter of eafe, would be as nothing, were it not the incumberance of lulls, and corruptions within ; were a man to meetdifgraces and fuffering* for Chrifl, how eafily would he go through them, yea, and re- joy ce in them, were he rid of the fretting impatience, the pride, and felt- love of his own carnal heart; thefe clog and trouble word, and he cannot fhake them off, nor prevail againft them without much pains, many prayers and tears; and many times after much wreflling, fcarce finds that he hath gained any ground ; yea, fometimes is foiled and thrown by them. And fo in all ether duties fuch a fighting and con- tinual combate with a revolting backfliding heart ; the flefh pulling, and dragging downwards, when he would mount up, finds himfelf as a Bird with a ftone tied to its foot, hath Wings that flutter to be up- wards, but is preffed down with the weight fattened to him } what ftrugg'ing with wandringsand deadnefs in hearing, and reading, and prayer: and that which is mod grievous, that by their unwary walking, and the prevailing of fome corruption, they (adden the Spirit of God and provoke him to hide his face, and ( 397 ) and withdraw his comforts. How much pain to at" tain an) thing, any particular grace of humility, of metk;.jfs,orfelf-denial ; and if any thing attained,how hard to keep and maintain itagainft the contrary party, how often driven back to their old point ? if they do but ceafj from ftriving a little, they are carried back by the ftreim : and what returns of doublings and misbelief, after they thought they were got fomewhat above them 5 in fo much that fometimes they are at the point of giving over, and thinking it will never be for them .* and yet through all thofearethey brought fafe hon;e, fchere is another ilrength that bears them up, and brings them through .* but yet thefe things? and many more of this nature argue the difficulty of their courfe, and that it is not fo ealie a thing to come to Heaven as moft imagine it. Inf Thou that findeft fo little flop, and conflict in it, goeft thy round of eternal duties, and all is well , art no more troubled 5 thou haft need to enquire after a long time fpent in that way, am I rights am I not yet to begin ? fure this looks not like the way to Heaven, as it is defcribed in the Scripture 5 it is too fnaooth and eafie to be right. And if the way of the Righteous be fo hard, then how hard fliall be the end of the ungodly and finner that walks in fin with delight 5 it were ftrangeif they fliould be atfuch pain , and with great difficulty attain their end : and he (hould come in amongft them in the end , they were fools indeed 3 true, if it were fo; but what if it be not fo, then the wicked is the fool, and (hall find he is, when he (hall not be abletoftandin Judgment, where (hill he appear; when to the end he might not appear,he would hz glad to be fmotherd under the weight of the Hills, (398) Hills, ani Mountains, if they could flielter him, from appearing. And what is the aim of all this that we have fpo- ken.orcan fpeakin this fubjeftjbut that ye may be mo- ved to take into deeper thoughts the concernment of your immortal Souls. Oh/ that you would beperfwa- 6td. Oh ! that you would make in to Jefus Chrifl and feck Salvation in him i, feek to be covered with his righceoufnefs, and to be led by his Spirit in the ways of righteoufnefs. That will feal to you the happy certainty of the end, and overcome for you all the dif- ficulties of the way : what is the Gofpel of Chrift preached for ? what was the blood of Chrifl ihed for > was it not, that by receiving him, we might efcape condemnation ; nay this drew him from heaven, he cime that we might have life > and might have it more abundantly. Verfe »9 19. Wberefoie let them that Jujfer according to the will of Gody commit the keeping of their Souls to him in well doing, as unto a faithful crea- tor. NOthing doth Co cflablifh the mind in the rollings, and turbulency of prefent things, as both a look above them, and a look beyond them 5 above them, to thelleady and good hand by which they are ruled3 and beyond them to thefweet and beautiful end, ro which by that hand, they ihall be brought. This the Apo- flle ( 399 ) ftle layes here as the foundation of that patience , and peace in troubles, wherewith he would have his bre- thren f urnifht. Aud thus he clofes this in thefe words, Wherefore let them that fuffer according to the will of God, commit the keeping of their Souls to him in well doing, as unto a faithful creator. The words contain the true principle of Chriftian patience, and tranquility of mind in the fufferings of this life, expreffing both wherein it confifls,and what are the grounds of it. i. It lies in this committing the Soul unto God, the word lv dy&Somila, added is a true qualification of this, that it be in well doing, according to the pre- ceding Do&rine which the Apoftie gives clearly and largely, ver. 15, 16 if they would have inward peace amidu outward trouble, they muft walk by the rule of peace, and keep ftri&ly to it ; if you would com- mit your Soul to the keeping of God, know he is a holy God ; and an unholy Soui that walks in any way of wickednefs known,or fecret,is no fit commodity to put into his pure hand to keep. Therefore as ye would have this confidence to give your holy God the keeping of your Soul, and that he accept of it, and take it off your hand, beware of willing pollutions and unholy ways 5 walk fo as you discredit not your proteftor and move him to be afhamed of you, and difclaim you. Shall it be faid you live under his fhelter and walktn- ordinately ? as this cannot well be , you cannot well believe it to be: loofe ways will loofen your hold of him and confidence in him ; you will be driven to queftionyour intereft, and to think, fure I do but delude my (elf 3 can I be under his ftfeguard, and yet follow the courfe of the World, and my corrupt heart, certain- ly be it who will, he will not be a g ;ardian and pa- tron f 4oo ) tron of wickednefs. No, be is not a God that hath plea- pf' *' fure in iniquity nor (hall evil dwell with him. If thou give thy Soul to him to keep upon terms ot liberty to tin, he will turn it out or his Doors, and remit it back to thee to look to, as thou wilt thy fetf ; yea> in the ways of fin, thou dolt indeed fteel it back and carried it out from him ; thou putted thy felf $ out of the com* pals of his defence; goeft without the trenches, and art at thine owrn hazard, expos'd toarmies of mifchiefs ar\d miferies. Inf. This then is primely to be looktto, you that would havefafety in God in evil times, beware of evil ways : lor in thefeit cannot be : if you will be fafe in him, you muft (lay with him, and in all your ways keep within him, as your fortrefs, now in the wayes of iin you run out from him. Hence 'tis we have to little eftablifbt confidence in Gcd in times of trial, we take ways of our own, and will be gadding, and (owe are furprized and taken, as they that are often venturing out into the enemies reach, and cannot flay within the walls ; 'tis no idle repetiti- on, Pfil. 91 1. He that dwelleth inthefecret place of the mod high, [ball abide under the flraddow of the Almight\ He that wanders not out but (rays there, fhall find himfelf there hid from danger. They that rove out from God in their ways, are difquieted' and toffed with fears 5 this is the fruit of their own ways but the Soul that is indeed given to him to keep, keeps near him. Study pure and holy walking, if you would have I your confidence firm, and have boldnefs and joy in God: you will find it, that a little fin will ihake your trull, and dilturb your peace more than the greateft lufferings, yea in thefe your aflurance and joy in God will (401 ) will grow and abound moft, if fin be kept our, that's the trouble feaft, that unquiets the Conference, which while it continues good, is a continual feafl, (omuch fin as gets in,fo much peace will go out 5 afili&ions can- not break in upon it to break it, but fin doth. Aii the winds that blow about the Earth ir;>m all points ftiric not } only tint within the bowels of it makes the Earthquake. I do not me in that for infirmities a Chriftian ought to be difcouraged } but take heed of walking in any way of fin : for that will unfetcle thy confidence : in* nocency and holy walking makes the Soul of a found conftitution, that the counter blafis of ?fflicT> on wear not out , nor alter it not 5 fin makes it fickly , and crazy, that it can endure nothing •, there- fore ftudy to keep your Conferences pure, and they lhali be peacable,yea in the word times readily moftpeacable and bell furniiht withfpiritual confidence and comfort. Commit the keeping of their Souls. ] The Lord is an entire prote&ot, he keeps the bodies, yea all that be- longs to the believer, and as much as is good for him; makes all fafe, keeps all his bones, not one of them is broken 5 yea fays our Saviour the very hairs of your head are numbered But that which is in the Believers account, and in Gods account, fo certainly in it felf mod precious, is principally committed and received into keeping, their Souls, They would gladlieft be fecured in that here, that fliall be faie in the midft of all hazards. That what- foever be loft, that may not, that's the Jewel, therefore the prime care of thatjfit be fafe all is well, 'ns riches enough ? What fh all it profit a man though he gain the whole World, fays our Saviour, and lofe his Soul ? and fo what Hull it dilprofita Man, though helolethe whole World, if he gain his Soul. Nothing at all. F f f When C4°2 ) When times of trial come, Oh ! what a buflle to hide this and that, to fly, and carry away, and make fafe that which is but trafli and rubbifh to the precious Soul, but how few thoughts of that? were we in cur wits, that would ! • all at all times, not only in trouble, but in days of ^eace. Oh/ bow ftai! I make (ure abcut my Soul ; ler all go ^s it may, can 1 be fecuredand perfwaded in ti.at po; t, I d^fireno more, Now the way is this, commit th Kite G Mthis many Jay, but lew do, give them into < ^iid, lav them up there 5 fo the word is, and t;~y are fafe an'' iy be quiet and compofed. In patience poffefs your Souk) fays our S> \>ur ; im- patient freting Souls art out of tfoemfeives •■heir own- ers do not poflefs them. Now the way to pcflefc them our felves in patience, is thus, to commit them to L\m in confidence, then we only poflefs them, when he keeps them. They are eafily difquieted and fhakt in peices while they are in our hands 5 but in his hand they are above the reach of dangers and fears, Ifif. Now this is the proper ad of Faith; rolls the Soul over on God> ventures it in his hand, and refts fatisfied concerning it, being there. And there is no way but this, to be quiet within, to be impregnable, and unmoveable in all affaults and changes fixed, be- lieving on free love; therefore be perfwaded to refolve in that, not doubting and difputing, whether ihall I be- lieve or no; fhali 1 think he will luffer me to lay my. foul upon him to keep? fo unworthy, fo guilty a Soul, were it not preemption ; Oh/ what faift thou? why doeft thou thus difhonour him, and difquiet thy felf j if thou haft a purpofe to walk in any way of wicked- nefs,indeed thou art not hr him 5 yea, thou comeft not near him.to give him thy Soul ; butwouldeft thou have it (4°3 ) it delivered from fin,rather then from troub!e,yea rather than from hell $ is that the chief fafety thou feekeft,to be kept from iniquity,from thine iniquity ,thy beloved fins $ doeft thou defire to dwell in him and walk with him, then whatfoever is thy guiltinefi, and unwor- thinefs come forward , and give him thy Soul to keep ; if he fliould feem to refufe it prefs it on him 5 if he ftretch not forth his hand lay it down at his foot, and leave it there , and refolve not to take it back ; fay, Lord thou halt made us thofe Souls, thou cal- left for them again to be committed to thee, here is one, it is unworthy, but what Soul is not fo > is moft unworthy , but therein will the riches of thy grace appear moft in receiving it, and leave it with him ; and know he will make thee a good accompt of it. Now 1 ofe goods, or credit, or friends, or life it fclf, it imports not 5 the main is fure if fo be thy Sou! be out of hazard ; / fuffer theft things for the Gofpel, lays the Apoftle, neverthelefs lam not a[hamed 5 why .//.2.20.and further exhorts himtobe, i Tim. 4. n. Let no man defpife thy youth : lut be an example of believers in word, in converfation, in charity i in faith, in purity. The name of Elders indifferently fignifies either their sge, or their calling, and of ruling, (ometimes civil Rulers, fometimes Paftors of the Church, as amongft the Jews both. Here it appears that Paftors are meant, as the Exhortation of feeding the flock evidences; which though it fometimes fignifie ruling , and here may comprile it, yet is chiefly by Do&rine } and then the ilile given to Chrift in the encouragement added, the chief Shepherd* A due frame of fpirit and carriage in the Elders, par- ticularly the Apofties of the Church, is a thing of prime concern tor the good of it. It is one of the 1 eavieit -threatningf, when the Lord declares that he will give a rebellious People fuch Teachers and Pro- phets as they deferved, and indeed defired: If there be a man to prophecy of wive and firong drink,, fuch a one flail be a prophet, lays he to that People. And on the other fideamorgft the fweeteft promifes of mercy, this is not the lead, to be furniflit with plenty of faithful Teachers. Though prophane men make no reckon- ing of it, y:t were it in the hardeft times, they that know the Lord will account of it as he doth, a facet aiiay of all fuflt rings and hardfhip; though the Lord give you tie bread of adierfiiy, and the water of affliction, yet [fa. 30.20. jiQn n0f fay teachers be jemeved into a corner, &c. Oh! how rich in prcmifes, that Jer. 3. 1 j. / will give yon Pa- ft CIS accrdivg to my own heart. Inf9 ( 4°P ) Inf. This promifc to be preft and fuited for by ear- ned prayer 5 were people much in this duty, Paftors would find it, and fo people thcmfelves receive back their Prayers with much gain into their own bofom, have the returned benefit of it : as the Vapours that go up from bwlow, fall down upon the Earth again in (weet fliowers, and make it fruitful; thus went there many prayers up for Paflors, their Doftrine would drop as rain, anddejlill as dew $ and the (Veet influence D™f'3*° of it would make fruitful the Valleys, humble hearts receiving it. And at this time it is very needful that the Lord be much (uifed for the continuance and in- creafe of his favour in this his Church, as they that have power would be more careful of thofe due means, that in Schools of learning or otherways are needful for the enablement of men for this fervice $ fo all generally both People and Paftors, and fuch as are offering themfelves to that fervice, would chiefly beg from the higher Academy , that teaching, r bun ance of that Spirit, to thofe imployed in that Work, that might make them able Minifters of the New Te/la- ment. Oh! it is an ineftimable bleffing to have the faving Light of the Gofpel fhining clear in the faithful and pnverful Miniflry of it : they thought fo, that faid of their worthy Teacher, they had rather for them the f Sunfkouldnotfhine, than he (hculd not teach ummnfa1 z . The perfon exhor ring : / a compreshyter, or fellow* c-r? i*am elder with you. The duty of mutual exhorting, liefc -nr>loftQ* on each Jiriltian to another, little known amongit the*W. 3 greateft jr.rt: but truly Paftors would be as in other duties, io in this eminent, and exemplary in their intercourses andconverfe, faying often one to another; Oh1 let us remember to what we are called 3 to how G g g high C410 ) high and heavy a charge ? to what holinefs and diligence ? How great the hazard of our mifcarriage, and how great the reward of our fidelity is , whetting and Sharpening one another by thofe weighty and holy confederations. And as a Witnefs of the fuffering of Chrift. ] He did indeed give witnefs to Chrilt by fuffering for him the hatred and perfections of the World in the publifhing of theGofpel, and fo was a witnefs and Martyr before the time that he was put to death: and this I exclude not, but that which is more particularly here intended is, his certain knowledge of the fufferings of Chrift, in his own perfon, as an eye witnefs of them, and upon that knowledge a publifher of them, Luke. 24. 4P. And thus thefe two fuit with the two motives, bear- ing home the exhortation. The one couch'c in that, the flock of God, v. z. His purchafe with thofe his fuf- ferings, whereof I was an eye witnefs. And the other of a Crown, v. 4. I may fpeak the more confidently of that, fori am one of thofe that have real intereft in it, and firm belief of it, a part aker of the glory that [ha!l le revealed. And thefe indeed are the things that give weight to a Man's words, make them powerful, and prefiing, A witnefs of the fuffertngof Chrift. The Apoftles had a fingular advantage in this that were dvmrmu , eye witveffes, and St. Paul that wanted that, had itfupplycd by a vifion of Chrift, in his converfion. But certain- ly a fpiritual view of Chrift crucified is generally (I will not fay abfolutely) neceffary to make a Mi- nifter of Chrift, but certainly very requisite for the due witneffingof him, and opening up the excellency and vertue of his fufferings, fo to preach the Gofpel that there needs no other crucifix after fo clear and lively (4n ) lively a way as that 5 it may in fome meafure ilnt the Apoftles Word, Gal. 3. 1. Before whofe ejes Jefus Christ hath leen evidently fet forth t crucified among you. Men commonly read , and hear , and may pof- fibly preach of the fufferings of Chrift as a common ftory, and that way it may a little move a Man, and wring tears from his eyes 5 but faith hath another kind of fight of them , and fo works other kind of affe&ions, and without that, the very eye fight of them , availed the Apoftles nothing : for how ma- ny law him fuffer as they did, that reviled, or atleaft defpifed him. But by the eye of faith to fee the only begotten Son of God, as ftricken , and fmitten of God, bearing our forrows, and wounded for our tranfgreffion, Jefus Chrift the righteous reckoned a- mongft the unrighteous and malefa&ors, to fee him ftript naked, and fcourged, and buffetted, and nailed, and dying, and all for us , this is the thing that will bind upon us moft ftrongly all the duties of Chriftiani- ty, and of our Callings, and beft enables us,according to our Callings, to bind them upon others. But our /lender view of thefe things makes light fenfe, and that cold incitements to anfwerable duty; certainly, deep impreffion would caufe lively expreflion. Would we willingly ftir up our own hearts, and one another to holy diligence in our Station, ftudy Chrift as fuffering , and dying , more thoroughly, that is the very life of the Gofpel and of our Souls, 'tis all we have to learn, and all we have to teach and preft on you,/ determined to know nothing among you fane Jefus Chrift and him crucified. To make ChniVs Crofs the fum of all my learning. Of the gkry that /hall be revealed, ] As a wit- G g g 2 nefe f 412 ) ts of thofe fufferings, fo a partaker of the glory purchaftby tbefe fufferings, and therefore as one infighted and intereffd m what he (peaks, the- Apollle might fitly fpeak of that peculiar duty which thefe tufferings and glo^y do peculiarly perfwade. Ihis the only way of fpeaking of thofe things, not a* 2 Difcourfer or contemplative Student, but a partaker, there is another force of a Paflors exhortation either to his people or his brethren, that brings his -meflage written upon his own heart, fpeaksofthe guilt of fin and fufferings of Chrift for it, as particularly feeling his own guilt, and looking on thele fufferings as taking it away , fpeaks of free grace , as one that either hath drunken of the refrefhing ftreams of it, or at leaft, is earneftly thirfting after it s of the love of Chrift from a heart kindled with it, of the glory to come as one that looks to be fliarerin it, and longs earnelt- ly for .it, that hath all his joy and content laid up in the hopes of ir. And thus Chriflians one with another in their mu- tual exhortings and comfortings, all is cold and dead that flows not from fome inward perfwafion and experimental knowledge of divine things ; that gives edge, and fweetnefs to Chrifiian conference. To be fpeaking of Jefus Chrift, not oniy as a King and as Redeemer , but their King 9 and their Redeemer , Davids ftile , my King 5 and my God-, and of his petegrhm fufferings as theirs , applyed by faith, and acquitting micrris them in St. PWs ftile, who loved me , and gave him- 7mdw u' fetffor me- Of the glory to come as their Inheritance, itfdmk ' they are partakers of it , their home , as ftrangers quamfuz meeting together abroad , in f^me foreign Country, Aug iV delighting to fpeak of their own Land, and their vt?:. 145* parentage j friends,- and their rich patrimony there abiding. C4«3) abiding them And this ought to be the entertain, merit of Chnftians when thev meet. Away wi'h triffling vain difcourfes , caufe all to give place to thefe refrefhing remembrances of our home. Were our hearts much on that rich Inheritance above , it would be impoffible to refrain our tongues , and to pafs on fo filent of ir, to find matter of empty prat- ings, and be pleafed with them, and no relifhing this } whither go your hearts, they are out of their way, and abafe themfelves^ that turn fo much downwards, and are not more above the Sun , eying ftill that biefled Land , where our purchaft Inheritance lies. Inf. Oh/ feek after more clear knowledge of this glory, and of your intereft in it , that your hearts may rejoyce in the remembrance of it t that it be not to you as the defcription of a pleafant Land, fuch as Men read in Hiftory , and have no portion in , they like it well, and are pleafed with it while they read, be it but fome imagined Country or Com- monwealth finely fancied. But know it to be real, no device, and feek to know your felves partakers of it. This confidence hangs not upon a fingular re- velation, but on the power of faith, and the light of the Spirit of God which clears to his Children the things that he hath freely given them , though fome ot them , at ibmetimes , it may be all or mod of their time do want it , God fo difpofing it they fcarce clearly fee their right , till they be in poffeffion } fee not their Heaven and home till after they be at it, or hard upon it 5 yet tru- ly this we may , and ought to feek after in hu- mility and fubmiffion, that we may have the pledge and ( 4«5 ) and earned of our Inheritance, not fo much for the comfort within us , though that is allowed , as that it may wean our hearts from things below , may raife us to higher and clofer Communion with God, and enable us more for his fervice, and excite us more to his praifes even here. What were a Chriftian without the hope of this glory , as one faid, tolle Religionem & nullm eris. And having this hope , what are all things here to him ? how poor and defpifeable the better and worfe of this life, and this life it felf8 how glad is he that it will quickly end , and wrhat were the length of it to him, but by the long continuance of his banifh- ment , holden long from home , and how fweet is the meflagethatis lent for him to come home. The glory to he revealed. ] Ic is hid for prefent, wholly unknown to the Children of this World, and even but little known to the Children of God that are heirs of it, yea they that know themfelves partakers of it, yet know not much what it is , only this, that it is above all they know, or can imagine } they may fee things that make a great (hew here , they may hear of more than they fee, they may think or imagine more than either they hear, or fee, or can conceive of 5 (lill they muft think of this glory as beyond it: fee I pompous fhews, or read 1 , or hear of them; yet this 1 fay of them, thefe are not as my Inheritance it is far beyond them 5 yea does my mind imagine things far beyond them, golden mountains and mar- ble Palaces, yet thofe fall fnort of my Inheritance, for it is fuch as eye hath net fieri, nor ear heard, nor hath it cntred into the heart of Man to conceive. Oh/ the brighrnefs of that glory when it (hall be revealed. How fl:all they be aftonifht that ihall fee it, and not partake ( 4H) partake of it > how (hall they be filled with everla- fting joy, that are heirs of it ? were the heart much upon the thoughts of that glory, what thing is there in this perifhing World , that could either lift it up or caft it down ? Verfes 2, 3. 2. Feed the flock of Qod ~tohicb is among you, tak- ing the o Had I, fays that Bern. holy Man, feme of that blood poured forth on the Crofs, Advene. how carefully would I carry it, and ought I not to be as Scrm' * ■cureful of thofe Souls that it was fhed for. Oh / that price that was paid for Souls, that he that was no fco- lifh Merchant, but wifdom it (elf, gave for them, were that prize more in our eyes, and more in yours, no- thing would fo much take either you or us, as the mat- ter of our Souls 5 in this would our defiresand endea- vours meet, we to ufe, and you to improve the means of laving your precious Soul?. Inf 2. This mainly concerns us indeed that have charge of many, efpecialiy finding the right cure of one Soul within us fo hard 3 but you are concerned in H h h it C 4»8 J it each for one, at lead remember this is the end of the Miniftry, that you may be brought unto Chrift, that you may be led to the fweet paftures and pleafant ftreams of the Gofpel, that you may be fpiritually fed, and may grow in that heavenly life , which is here begun in all thefe, in whom it (hall hereafter be perfe&ed. And as we ought in preaching, fo you in hearing, to propound this end to your felves , that you may be fpiritually refrefht, and walk in the ftrength of that di- vine nourilhment. Is this your purpofe when you come hither ? enquire of your own hearts, and fee what you feek, and what you find in the publick Ordi- nances of God's Houfe; certainly the moft do not fo much as think on the due intendment of them, aim at no end, and therefore can attain none, feek nothing but fit out their hour, afleep or awake, as it may be, or pofiibly fome feek to be delighted for the time as the Lord tells the Prophet, to hear as it were a pleafant Song; if the gifts and ftrain of the fpeakerbeany thing plea- fing, or be it to gain fome new notions, to add fome- what to their ftock of knowledge, either that they may be enabled for difcourfe, or fimply that they may know ; fome it may be go a little further like to be ftir'd and mov'd for the time,and to have fome touch of good affe&ion kindled in them, but this for a while rill their other thoughts and affairs get in, and fmother and quench it 5 and are not careful to blow it up and improve it} how many when they have been a little aflefted with the word, go out and fall into other difcou-rfes and thoughts, and either take in their affairs fecretly as it were under their cloak, and their hearts keep a conference with them, or if they forbear this, yet as focn as they gooutplung it may be one will fay, 'twas a good Sermon 3 is that to the purpofe : but what think you it hath for your praife or difpraife , inftead of faying, Oh! how well was that fpoken, you (houldlay, Oh / how hard isre- pentance, how fweet a thing is faith , how excellent the love of Jefus Chrift. That were your beft and realleft commending of the Sermon, with true benefit to yourfelves. If fome of you be careful of repenting, yet reft not oil that, if you be able to fpcak of it afterwards uponoc- cafion, there is fomewhai b- fide and beyond this to evi- dence that you are indeed fed by the Word as the flock of God. As Sheep, ( you know^) their pafture, v hich Epi5;eCs they fed on, nor no other creatures food, appears not in the fame fafhion upon them, not in grafs, but in growth of flefh and fleece ; thus the Word would ap- pear feeding you, not by the bear difccurfiug of the word over again,but by the temper of your Spirits and adtions, that in them you really grow more Spiritual, that humility, and felf denial, and charity, and holinefs are increafed in you by it, otherways whatfoeves li- teral knowledge you attain,it avails you nothing, though you heard many Sermons every day, and attained fur- ther light by them, and carried a plaufible profeflion of Eleligion,yet unlefsby the Gofpel you be transformed into the likenefs of Chrift, and grace be indeed growing in you, you are but as one fays, of thecyprefs trees, fair and tall , but fruitlefs. &**•* 6 Are you not grieved and afraid, or may not many of «4»*« you be fo, that have lived many years under a fruit- ? **P*°y fal miniftry, and yet are as earthly and felfifli, asun*™ x*n acquainted withGod> and his ways, as at the firft£ H h h z Confider (420) Gonfider this, that as the negleft: of Souls will lie hea- vy on unholy or undiligent Minifters, fo a great ma- ny Souls are ruining themfelves under fome meafure of fit means, and fo the (lighting of thofe means will make their condition far heavier than that of man) o- thers^ Remember our Saviours word, Matth. n. Woe to thee Capernaum, &c. iTbedue Thedifcharge of this high task we have here duly qualifier- qualify'd, the Apoftle expreffes the upright way of ir, tf«yf ' ' koth negatively and pofitively. There be three Evils the Apoftle would remove from this work Conftrainednefs, Covetoufnefs, and Amliti- on. ConftrainednefS) juaj dm,yx&Uy either driven to the work by neceflity, indigence, and want of other means offubfiftence, as it is with too many, making a trade of it to live by, and fettingto it as to any other calling for that endj yea making it the refuge and forlorn re- courfeof their insufficiency for other callings. And as not to undertake the work, driven to it by that hard weapon of neceflity, fo being engag'd in ir, nottodif- charge the duties of it meerly upon neceflity, becaufe of fines binding to it, and tor fear of cenfure* this is a violent forc't motion, and cannot but be both very un- pleafant and unprofitable, as to the proper end and pro- fiting of this work. And as the principle of the moti- tion in this Service fhould not be a compelling necefli- ty of any kind, but true willingnefs of heart, fo this wil- lingnefs fhould notarife from any other but pureaffe- ftion to the work; not for filthy gain , but purely from the inward bent of the mind. As it fhould not be a compulfive or violent motion by neceflity from with- out, fo it fhould not be an artificial motion by weights hung on within, avarice, love of gain, the former were a wheel driven or drawn,going by force, the latter lit-. tie ( 4H ) tie better as a Clock made go by art, by paces hung to it. But a natural motion, as that of the heavens in their courfe, a willing obedience to the Spirit of God Timothy within moving a Man in every part of this ho\yeareth, work, that's TTfw-Si/ftpS; his mind carried to it as the thing^^'Jj he delights in, loves to be exercifed in it. There Tally to may be in a faithful Paftor very great relu&ances in in- naturally, gaging and adhereing to the work, upon a fenfe of the phl'2l2i excellency of it, and his unfitnefs, and the deep appre- henfion ofthofe high interefts,the glory of God,and the Salvation of Souls ; and yet he enter into ic and continues in.it, with this readinefs of mind too, that is with mod fingle and earned defiresof doing all he can for God, and the flock of God, only grieved that there is in him fo Iittlq fuitablenefs of heart, fo little holinefs and ac- quaintance with God for enabling him to it, but might he find that, he were fatisfied, and in attendance upon that goes on, and waits and is doing according to his little skil^and ftrength,and cannot leave it, is constrained indeed, but all the conftraint is that of love to Jejns.znd 2ccr. $*, for his fake to the Souls he hath bought, and all the gain fought is to gain Souls to Chrift 5 which is far different from the conftraint and that gain here difcharged, yea is indeed that very willingnefs and readinefs of mind which is oppofed to that other conftraint; this without, this within, that other gain isbafe filthy gain, this noble and ii%&**s~ divine. then feed my Sheep, and feed mj Lambs^ love to Chrift begets love to his peoples Souls, that are ■fo precious to him, and a care of feeding them 5 he devolves the working of love towards him upon his flock for their good, puts them in his room, to receive the benefit of our fervices, which cannot reach him in himfelf, he can receive no other profit from it. It is love, much love gives much unwearied care, and much skill in this charge. How fweet is it to him that loves, to beftow hirafelf, to fpendand be fpent upon his fervice whom he loves. Jacob in the fame kind of fervice endured all, and found it light by reafon of love, the cold of the nights, and the heat of the days, (even years for his Rachel^ a?:d they feemed to him but a few . duys^ becanfe he, loved her. Love is the great endowment of a Shepherd of Chrifis flock. He fays not to Peter, art thou wife or learned or eloquent, but lovefl thou we, then feed my Sheep. The third evil is ambition^ and that is either in the ploy and improve it for their Lord and Matter, and look on no refpedt tothemfeives, as for themfelves de- ferable, but only fb far as is needful for the profita- ble difcharge and advance of his work in their hands. What are differences and regards of Men, how empty a vapours? and whatfoever it is, nothing loft by fingle and entire love of our Lord's glory, and total aiming at that. Them that honour him, he irillkononr, andtioje thai defpife himfiall be defpife d. But though this ( Ukewife ) implies, I conceive, fomevvhat ( 427 J fomewhatin it relative to the former fuhje&5 yet cer- tainly 'tis more-extended in its full intendment, and di- refts, touching the difference of years, the SuljcCticn that is, refpect and reverence, due trom younger to elder perfons. The prefumption and unbridlednefs of youth re- quires thepreilingand binding on of this rule. And it is of undeniable equity, even written in nature, due to Aged perfons, but doubtlefs thofe reap this due fruit in that fealon the mod, that have ripened it mod by the influence of their grave and holy carriage: 'tis indeed a Crown,but when ? when found in the way of righte- oufnefs $ there it fhines,and haih a kind of royalty over youth i otherwife a gracekfs old age is a mod defpicable and lamentable fight. What gains an unholy old Man or Woman, by their fcores of years, but the more fcoresof guiltinefs and mifery? and their white hairs fpeak nothing but ripenefs for wrath. Oh/ to be as a ?f t l2 tree plaited in the Houfe of the Lord bringing forth fruit i3. in old age \ much experience in the ways of God, and much diidain of the World, and much defire of the love ofGod, heavenly temper of mind, and frame of life ; this is the advantage of many years ; but to have feen and felt the more mifery, and heapt up the more fin, thegreateft boundle of it againft the day of wrath, a woful treafure of it, threefcoreor threefcore and ten years a gathering, and with h muchincreafe every Day, no vacancy, no dead years > no, not a Day wherein it was not growing. A Gd reflection to lookback, what have I done for God? and find nothing, but fuch a world of fin com- mitted againft him, how much better he that gets home betimes in his youth, ifonce delivered from fin and death, at one with God, and fome way ferviceable to 1 i i 2 him, (4'S) him, or defiring to be, and hath a quick voyage, ha- ving lived much in a little time. All of yen befubjeS one 1o another, ~] This yet further dilates the duty, makes it univerfally mutual, onefuh- jeft to another. This turns juft about the vain con- teft of Men, that erifes from the natural mifchitf of of felf-love, every one would carry it and bebeft,and higheft. The very Company of Chrift, and hi? exem- plary lowlinefs, and the meannefsof himfelf,and thofe his followers ; all thefe did not bar out this frothy fooli(hqueftion,»^/2Wd^£r^e(?,and foiar difputed as into a heat about it, a Jirife amongfl them. Now this rule is juft oppofite, each ftrive to be loweft, fubj:£l one to another. This doth not annul either Civil or Church Go- vernment, nor thofe differences that are grounded upon the Law of Nature, or of Civil Society \ for we fee immediately before fuch differences allowed, and the particular duties of them recommended, but thofe only, that all due refpeft, according to their Station, be given by each Chriftian to another, and though there cannot be fuch a fubje&ion of Matters or Pa» rents to their Servants and Children, as is due to them from\ thefe, yet a lowly meek carrying of of their authority, a tender refpeft of their youth, receiving of an admonition from them duly qualify'd, is that which fuits with the rule. And generally not de- lighting in the trampling on, or abufing of any, but rather feeking the credit and good efteemofall as our own. Taking notice of that good in them, wherein f;om. iz. they are beyond us : for all hath fomc advantage and none hath all. And in a word, and 'tis that of St. Paul, like this of our Apoftle here, let this be all the (irife, who (hall put moftrefpeft each on another, ac- cording (42pJ wording to the capacity , and ftation of each one, in giving honour , go each one before ano- ther. Now that fuch carriage may be fincere, no empty compliment or court holy water ( as they fpsak ) but a part of the folid holinefs of a Chriftian 5 the Apo- ftle requires the true principle of fuch deportment, the grace of humility : That a Chriftian put on that, not as the appearance of it, toaft in asa ftage garment, but the truth of it, as their conftant habit, be ye clothed with humility. It muft appear in your outward car- riage$ fo the refemblance of clothing imports } but let it appear, as really it is, fo the very name of it ap- pears, 'tis not iruir&xoqcLvicL but roc7r&vo(ppQGvw . Not a jhew of humility , but hears lownefs , humility