THE SAINTS SAFETIE IN EVILL TIMES.

Delivered at St MARIES in Cam­bridge the fift of November, upon occa­sion of the POVVDER-PLOT.

Whereunto is annexed a Passion-Sermon, Preached at MERCERS CHAPPEL London upon Good-Friday.

As also the Happinesse of enjoying Christ laid open at the Funerall of Mr Sherland late Recorder of Northampton.

Together with the most vertuous life and Heavenly end of that Religious GENTLEMAN.

BY R. SIBBES D. D. Master of Katherine-Hall in Cambridge, and Preacher at Grayes-Inne LONDON.

John 3. 30. Let him increase, let me decrease.

LONDON, Printed by M. FLESHER for R. Dawlman at the Bra­zen Serpent in Pauls Church-yard. 1633▪

THE SAINTS SAFETIE I …

THE SAINTS SAFETIE IN EVILL TIMES.

SHEWING The nearenesse of God to such as owne his cause, stand for his truth, and walke closely with him in Well-doing.

Preached at S. MARIES in Cam­bridge, November 5.

BY R. SIBBS D. D. Master of Katherine Hall, and Preacher of Grayes-Inne.

DAN. 3. 17. The God whom we serve, is able to deliver us out of your hands.

LONDON, Printed by M. F. for R. Dawlman, at the Brazen Serpent in Pauls Church-yard. 1634.

THE SAINTS SAFETY IN EVILL TIMES.

PSAL. 7. 14.‘Behold, he travelleth with iniqui­ty, and hath conceived mis­chiefe, and brought forth a lye.’

Here be the words of David; the Title shewes the occasi­on, on which was, the malicious slander and cruell practices of Achit [...] ­phel or Shimei in the time of Ab­soloms rebellion: The words ex­presse the conception, birth, car­riage, [Page 2] and miscarriage of a plot against David. In which you 1 may consider. 1. What his e­nemies 2 did. 2. What God did. 3 3. What we all should doe: his enemies intention, Gods preven­tion, and our duty: his enemies intention, be travelletb with ini­quity, and conceiveth mischiefe; Gods prevention, hee brought forth a lye, our duty, Behold.

His enemies intention, or acti­on is set out by a proportion to a bodily conception: The Holy Ghost delights to present unto us the plots of wicked men un­der the resemblance of a bodily conception and birth, by reason of the Analogie betweene both: the minde hath its conceptions as well as the body. The seed of this conception was some wick­ed thought either raised up by the heart it selfe, or cast in by Satan that envious man; not on­ly [Page 3] wicked men, but their devices are the seed of the Serpent; the understanding was the wombe to conceive, the will to consent; the conception was the hatching of a mischievous plott; the quickning of it was the Resolution and ta­king it in hand; the impregnation, growing bigge, and travelling of it, was the carriage of it the due time: the birth it selfe was the execution expected, but yet miscarried and still borne; they intended the destruction of Da­vid, but brought forth their owne ruine.

1. For the conception, ob­serve 1 the aggravation of the sin,Voluntary. he conceiveth. Quò minor ne­cessitas peccandi, [...]ò majus pecc [...] ­tum. 1. Hee was not put upon it, or forced unto it, it was voluntary; the more liberty we have not to sinne, makes our sinne the greater; Involuntarium minuit de rati­one peccati. he did not this in passion, but in cold blood; the the lesse will, lesse sinne; here [Page 4] could bee no plea, because no­thing is more voluntary than plotting: where the will sets the wit a worke to devise, and the body to execute mischiefe, it shewes the spreading and large­nesse of sinne in any man: for the will being the desire of the whole man, carryes the whole man with it.

Besides, when a man sins vo­luntarily,Voluntas appeti­tus totius sup [...]o­sit [...]. there is lesse hope of amendment, because his will is not counsellable: if the defect were in the u [...]derstanding of a man, then sound direction might set it right; but where the will is set upon a thing, and is the on­ly reason of it selfe, (as when a man will becaus [...] he wills) there counsell will not be heard: for tell a roving person, that hee is out of the way, hee knowes it well enough already, & meanes not to take your direction, but [Page 5] tell an honest traveller, that ig­norantly mistakes his way, and he will thanke you. So tell a Popish Atheist that he is in an error, he heeds [...]i [...]nor, because he is a papist for by-ends, not in judgement, and resolve [...] to be so bring what reasons you can▪ his hope being to rise that way: though the will follow some kinde of understanding, yet it is in the power of the will what the understanding shall consult and determine of, and therefore unlesse the malice of the will bee first taken away by grace, it will always byas our judgements the wrong way.

Neither was this plot onely voluntary but with delight, be­cause 2 it was a conception: Delightfull. b [...]rths are with more paine; Delight carries the whole strength and marrow of the soule with it, much of the soule is where delight is.

[Page 6] 3 Againe, it was a spirtuall sin, the spirit of a man is the chiefe seate of Gods good Spirit, Spirituall. where­in he frames all holy devices and good desires: the spirit is ei­ther the best or the worst part in a man; here Satan builds his neast, and forges all his designes, his master peeces, his powder plots: the chiefe curse or blesing of God is upon the spirits of men; If men be raised never so high in the world, yet if they are given to a malicious and devilish spi­rit, they are under a most heavie judgement, carrying Sathans stampe upon them; Diseases that seaze upon the spirits of men (as pestilentiall diseases, &c.) are more deadly than those that seaze upon the humours: Spirituall wickednesses are the most desper ate wickednesses: sins are more judged by the minde than by the fact.

[Page 7] And as it was a spirituall sin,4 so it was artificiall, Artificiall. there was a great deale of art and cunning in it; and in evill things, the more art, the worse: Art commends other things,Doli non sunt doli, ni astucoles. but it makes sinne the more sinfull. When men are mitty to worke mischiefe and wise to doe evill, then they are e­vill in graine: It is best to bee a bungler at this occupation: In­genous men carry their hatred open; but this plot was spunne with so fine a thread, as could not easily be discerned.

Againe, they were very dili­gent 5 in it,Diligenec in it. for it was a curious webb; And as in weaving, head and band, eye and foot, all goe to­gether, so here they mustered up all their wits. Iudas is awake when Peter sleepes

And which is worst of all,6 they were so well pleased with the bratt of their owne braine, Dwelling up­on it. [Page 8] that they travelled of it; it in­creases guilt, when men upon view and fight of their plot, grow so far in love with it, that they long to be delivered of it; the more the soule dwels upon and sinfull plot, the more e­fragement there is from God; because the happinesse of the soule consists in cleaving to God the fountaine of all good; the more deliberation any man takes in sinning, the more his soule is pleased with wickendnes. A heart long exercised in sinne will admit of no impression of grace; for the spirits are so ab­sorpt with other designes, that they are dry and dead to better things. Many thousands are in hell at this day, for suffering their spirits to thove them too farre into sinne; Many suck out the delight of sinne before they act it, as Esau pleased himselfe [Page 9] by thinking the day of mourning for his father would come, Gen. 27. 41. wherein hee might bee revenged of his bro­ther.

Yet this sinne was not onely 7 spirituall and imminent, but transient likewise, it reached a­gainst the second Table; and therefore against the principles of nature, and against society, out of which God gathers a church; there was false witnesse and mur­ther in this finne; In this respect it is, that the sinnes of the second Table are greater then the sinnes of the first, because they are a­gainst more cleare light; A na­turall conscience hath a cleerer eye in these things, here is light upon light; for both grace and nature condemne these sinnes. Yet for order in sinning, the rise of all sinne against man is our sinning against God first, for none sinne against men, but [Page 10] they sinne against God in the first place, whereupon the breach of the first commandement is the ground of the breach of all the rest; for if God were set up in the heart in the first place, there pa­rents would be honoured, and all kinde of injury suppressed for conscience sake: the Scripture gives this as a cause of the noto­rious courses of wicked men, that God is not in all their thoughts, they forget there is a God of vengeance, and a day of recko­ning: the foole would needs in­force upon his heart, that there is no God, Psal. 14. 1. and what followes, Cor­rupt they are, there is none doth good, they eate up my people as bread, &c. they make no more bones of devouring men and their estates, than they make conscience of eating a peece of bread: What a wretched condi­tion hath sinne brought man [Page 11] unto, that the great God who filleth heaven and earth should yet have no place in the heart which he hath especially made for himselfe? The sunne is not so cleare as this truth, that God is, for all things in the world are because God is; if he were not, no­thing could bee: It is from him that wicked men have that strength they have to commit sinne, therefore sinne proceeds from Atheisme (especially these plotting sinnes) for if God were more thought on, hee would take off the soule from sinfull contrivings, and fixe it upon himselfe.

But by whom and against whom, was this plotting? by children of the Church, not un­circumcised Philistims: Oppo­sition is bitterest betwixt those that are neerest; as betwixt the flesh and the spirit in the same [Page 12] soule, betweene hypocrites and true hearted Christians in the same wombe of the Church: Brethren they were, but strange chil­dren: Children by the Mothers side, all bred in the same Church, but had not the same father; Children by the mothers side only, are commonly persecutors; Popish spirits count it presum­ption to know who is their fa­ther which shewes them to bee bastard children; The greatest sins of all are committed with­in the church, because they are committed against the greatest light; whereupon that great sin against the Holy Ghost (Which like lonas his whale devourous all at once) is not committed out of the Church at all. Oh beloved, how should wee reverence the blessed truth of God, and graci­ous motions of his Spirit? If it [Page 13] bee sinne to kill infants in the wombe, what is it to kill the breed of the blessed spirit in our hearts?

But against whom was this plot directed? even against Da­vid, a prophet, and a King▪ a Kingly Prophet, a man after Gods owne heart, though not ac­cording to theirs: A sacred Per­son, and therefore inviolable, Touch not mine Anointed, and d [...] my Prophets no harme, Psal. 105. 15. it was a prohibition from heaven: Da­vid was a man eminent in good­nesse; and goodnesse invested in greatnesse is a faire marke for en­vie to shoot at; What men for sloth care not to doe, for weaknes cannot, or for prid [...] will not imi­tate that they maligne, sitting cursing▪ and sretting at the [...] o [...] the hill, a those which they see goe above [...]hem, whose life, g [...]gth witnesse again [...]t them▪ [Page 14] When goodnes shines forth it presently meets with envy, until it come to the height to bee a­bove envie, as the Sunne at the highest hath no shadow: Envie hathan ill eye, it cannot looke on goodnesse without griefe, the spirit that is in us lusteth af­ter envie: pursuing of goodnesse in men, and men for goodnesse, is a sinne of a deepe dye; because whosoever hates a man for good­nesse, hates goodnesse it selfe, and he that hates goodnesse it selfe hates it most in the fountaine,& so becomes a hater of God him­selfe; and if Christ were in such a mans power he should escape no better than his members doe, for Christ is joyned either in love or hatred with his cause and children: he and his have common friends and common enemies: Men thinke they have to deale with silly men, but they shall one [Page 15] day finde that they have to deale with the great Lord of heaven and earth.

But what was the manner of carrying their designe? this cru­ell plot was cunningly carryed, for they kill him in his good name first, and accuse him as an enemy to the State, that so their slanders may make way for violence; Sa­tan is a lyar first, and then a mur­derer, yea therefore a lyar that he may be a murtherer the bet­ter; he is first a Serpent, then a lyar and first a lyon couchant, then a lyon rampant; he teaches his Schollers the same method: Cru­elty march [...]h furiously, and un­der warrah [...] with priviledge, when it hath slander to counte­n [...]nce it. Tai [...]o men once in the opinion of the world and then they lye open to any usage, it is not onely [...] but glorious to op­pose [...], and thus Vertue comes [Page 16] to have the reward due to wic­kednesse, and passes under pub­like hatred: the open cause and pretence is one, and the inward moving cause another; which perhaps lyes hid till the day of revelation of the secrets of all flesh; as in a clock the wheeles and the hand appeare openly, but the weights that move all are out of sight.

But what course took David herein? Innocency was his best apologie, and when that would not doe, then patience; hee saw God in the wrongs he suffered, God bad Shimei, &c. but this in­vites more injuries, therefore by prayer he layes upon his soule to God; Davids prayer prevailed more in heaven, than Achitophels policy could doe on earth: Car­nall men are pregnant and full of wiles and fetches to secure themselves, but godly men have [Page 17] one onely refuge and hiding place, (yet that is a great one) namely to run to God by prayer, as to their rocke and tower of de­fence in their distresses. From all this that hath beene said there ariseth these conclusions.

First,Obser. 1. that even the best of Gods Saints are lyable to bee the subjects of the plots of wicked men. 1. From an Antipathy betweene 1 the two contrary seeds in them. 2. Because God will not have 2 his children love the world, there­fore he suffers the world to hate them, 3. They are strangers here,3 and therefore no wonder if they finde strange entertainment from them that thinke themselves at home: There hath ever beene from the beginning of the world a continuall conspiracy of Sathan and his instruments against God and goodnesse; Emperours and Kings became Christians, but Sa­tan [Page 18] never yet became a Christi­an, but hath alwayes bestirred himselfe to maintaine the first division, and never yet wanted a stronge faction in the world.

Secondly,Observ. 2. observe that it is the character of a man wicked in an high degree, to contrive wicked­nes; 1 the reason is, 1. because it is a disposition of such as are given up by God to a reprobate sense, and it is reckoned among other vile sinnes, that they are full of maliciousnesse, and inventers of ill,Prov. [...]. [...]4. &c. A sonne of Beliall car­ries a froward heart and devises 2 mischiefe. 2. It shewes that malice is so connaturall to such, that they cannot sleepe unlesse they cause some to fall; wicked­nesse comes from the wicked (as naturally and speedily)Prov. 4. 16. as poyson 3 from a spider. 3. It argues such kinde of men worke out of a vi­cious habit, which is a stamping [Page 19] of a second ill nature upon the former; when as their hearts are exercised to doe mischiefe. 4. It shewes they are of the de­vills 4 trade, whose onely worke it is, to hurt and mischiefe (all he can) those that are broken loose from him; Certainly such peo­ple as these are the children of the devill in an higher degree than ordinary; It is said when Iudas began to betray Christ, the devill entred into him; Lukc 22. 3. he was the child of the devill in some de­gree before, but now the Devill tooke stronger possession of him: his unnatural treason did in some sort change him into the very forme of the devill. When Si­mon Magus sought to turne a­way the deputy from the faith, Saint Paul had no fitter termes for him than to style him, Thou full of all subtlety and mischiefe, Act. 13. 10. and child of the devill. And in­deed [Page 20] there is no disposition so contrary to the sweet spirit of God (which is a spirit of love and goodnesse) as this is.

Learn [...] hence therefore,Vse. as you love God to abhorre this hatefull disposition: The ser­pent indeed was wiser then al the beasts of the field, Gen. 3. 1. yet when hee became an instrument of mis­chiefe, he was cursed above all the rest: Satan labours to serve his turne of the best wits: but what greater curse can befall a man than to serve the basest creature in the basest service, and that with our best abilities? Men of a devilish spirit, carry Gods curse under zeale, yea they cary the devil in their braine, in all their workes of darknesse: for alas, what should the subtlety of Foxes, and fiercenes of Lyons, and malice of Devils doe in an heart dedicated to Christ? Such [Page 21] men worke from a double princi­ple, the illnesse of their owne dis­position within, and Satan go­ing with the tyde of that, whose chief labor is to make a prey of mē of the best parts, that by thē he may either snare others, or else vexe them that have so much wit or grace as not to bee catched by his baites: this is a course contrary to humanity as we are men, contrary to ingenui­ty as we are civil men, and con­trary to Religion as we are Chri­stian men; and plainly argueth that such persons are lead with another spirit than their owne; even by the Prince that ruleth in the ayre.

Our care and duty therefore should be to submit our spirits to the sweet guidance and go­vernment of Gods good spirit, to be contented that every device and imagination of our hearts, [Page 22] should be captivated to higher and better reasons than our owne.

Wee are not wise enough of our selves that our owne wils and wit should be our first movers: Every thing is perfitted by sub­jection to a superiour: where there should be a subordination to higher wisedome, there to withdraw our understanding and wills, is meere rebellion: That which the Prophet speakes is too true of many in these dayes Thy wisdome hath made thee to re­bell, Esay 47. 10. such are too wise to bee saved.

Wee need not bee ashamed to learne some things of our ve­ry enemies:Vse If they be so prag­maticall for evill, why should not wee be as active for good? I am sure we serve a better Ma­ster: true love is [...]ull of inventi­ons, it will be devising of good [Page 23] things: so soone as ever our na­ture is changed, the streame of the soule is turned another way, the bent of it is for God; Alas it is a small commendation to be onley passively good, and it is a poore excuse to bee onely passively ill. A good christian thinkes it not enough to see good done by others, but la­bours to have a hand in it him­selfe; and he that suffers evill to be done which he might have opposed and hindered, brings the guilt thereof upon his owne head: Curse you Meroz (saith God) for not helping the Lord a­gainst the mighty, Judges 5. 23. &c. What shall wee thinke then of those that helpe the mighty against the Lord, that cast oyle to kindle where they should cast water to quench, that inflame the rage of great persons, when they should labour to reduce all to [...] mode­ration? [Page 24] Of this spirit was that Apostate which stirred up the Emperour to kill man, woman, and child of the Protestants with all their kindred and allyance, fea­ring left any living should re­venge the others quarrell.

Wee see God hath stooped so low as to commend his cause unto us, as if hee stood in neede of our helpe, and usually what good hee doth to us is conveyed by men like our selves; there­fore wee should labour to ap­peare on his side, and owne his cause & children: In the house of God there be vessels of al kinds, some are of more honorable use than others: some make the ve­ry times and places good where they live, by an influence of good: others (as malignant Plan­nets) threaten misery and deso­lation where ever they come; these are the calamities of the [Page 25] times. Men may know whether they be vessels of mercy or no, by the use they are put too; the ba­sest of people are sit enough to be executioners; the worst of men are good enough to be reds of Gods wrath; how much better is it to bee full of goodnes as the Scripture speakes of Iosiah, and Hezekiah, &c. Indeed what is a man but his goodnes? such men live desired, and dye lamented, yea their very name is as the oyntment of the Apothecary poured out, they leave a sweet favour in the Church behinde them.

Now I come to their miscar­riage, they brought forth a lye, a lye in regard of their expectati­on, their hopes deceiving them; but a just defeating in regard of God; it was contrary to their desire, but agreeable to Gods justice; Neither were they dis­appointed [Page 26] onely so as to misse of what they intended, but they met with that misery they in­tended not, yea even with that very misery which they thought to bring upon David.

This defeating ariseth by five 1 steps, 1. They were disappoint­ed, 2 2. they fell into danger, 3. they 3 were contrivers of this danger 4 themselves, 4. there was a p [...] ­nall proportion, they fell into the same danger which they plot [...]ed 5 for another, 5. they were a meanes of doing good to him, whom they devised evil against; and raised him, whom they thought to pull downe: David sped the better for Shimeis: ma­lice, and Achitophels pollicy. See all these five likewise in the example of Haman and Morde­cai, 1. H [...]man missed of his plot; 2. he fell into danger, 3. hee fell into the same danger which hee [Page 27] contrived himselfe, 4. he fell in­to the same danger which hee contrived for Mordecai, and 5. was the meanes of Mordecaies advancement. It had beene e­nough to have woven a spiders webb, which is done with a great deale of art, and yet comes to nothing, but to hatch a Cocka­trices egge that brings forth a vi­per which stings to death, this is a double vexation; Yet thus God delighteth to catch the wise in the imagination of their owne hearts, Luke 1. 51. and to pay them in their owne coine. The wicked carry a lye in their right hand, for they trust in man which is but a lye, and (being lyars them­selves too) no marvell if their hopes prove deceitfull, so that while they sow the winde,Hosca 8. 7. they reape the whirlewinde.

The reason of Gods dealing in this kinde,1. Reas. is first in regard of [Page 28] himselfe; God will not lose the glory of any of his Attributes, he will be knowne to be God onely wise, and this he will let appeare then especially when wicked men thinke to over-reach him.

2 Secondly, in regard of his tender care over his children; they are as the apple of his eye; and as they are very neare, so they are very deare to him; they cost him deare, they are his Iewels, and hee gave a Iewell of infinite price for them: he is interessed in their quarrells, and they in h [...]s; If they bee in any misery, Gods bowells yearne for them, hee is alwayes awake and never slum­bereth; as we see in the parable, the Master of the house waked, while the servants slept. Gods eye is upon them for good, hee hath them written in the palmes of his hands, Christ carryest them alwayes in his breast: Christ [Page 29] who is the husband of his Church, is Lord of heaven and earth, and hath all p [...]wer committed to him, and will rule in the midst of his enemies: He is the onely Mo­narch of the world, and makes both all things and persons ser­viceable to his owne end, and his Churches good; he is higher then the highest: Satan the God of the world is but his (and his Churches) slave: All things are the Churches to further its best good.

Another reason is the insolen­cy 3 of the enemies whose fiercenesse turnes at length to Gods praise; Psal. 9. 16. for as hee is a just Lord, so hee will be knowne to be so by exe­cuting of judgement; it shall ap­peare, that there is a God that judgeth the earth.

Againe, Gods children will 4 give him no rest; when he seemes to sleepe they will awake him [Page 30] with their prayers; They will not let him goe without a blessing from him, Gen. 32. 26. they will prevaile by im­portunity as the widow in the Go­spell. Having to deale with a just God, in a just cause,Luke 18. 5. against com­mon enemies, his as wel as theirs; they binde him with his owne promises, and hee is content to be bound, because he hath bound himselfe first: hee will not lose that part of his title, Psal. 65. 2. whereby he is knowne to be a God hearing prayers.

But it will be objected,Object. that wicked men doe not onely set themselves against the people of God, but prevaile over them, even to the scorne of the behol­ders: Tully could say, The gods shew how much they esteeme of the Iewish nation, by suffering them so often to be conquered. Hath not Antichrist a long time prevailed? and was it not foretold that the [Page 31] beast should prevaile? where is then the bringing forth of a lye?

I answere,Answ. the enemies have power, but no more then is gi­ven them of God, (as Christ an­swered Pilate) they prevail in­deed, but it is for a time, a limi­ted time, & that a short one too, ten dayes, &c. and what is this to that vast time of their tor­m [...]nt; the time will come when there shall be no more time for them to persecu [...]e in.

Besides even when they doe 2 prevaile, it is but over part one­ly, not over the whole, they pre­vaile over persons it may be, not over the cause, that stands im­pregnable; they prevaile over mens lives perhaps, but not over their spirits, which is that they chiesty aime at. A true Christian conquers when hee is conquered:Act▪ 7. Steven prevailed o­ver his enemies when they see­med [Page 32] to prevaile over him; God put glory upon him, and a spirit of glory into him.

3 The Chu [...]ches enemies may prevaile in some place but then (as the sea) they lose in another: The more they cut downe Gods people (as Pharaoh did the Israe­lites) the more they multiply; and the more they are kept strait, the more they spread and are inlarged. God suffers the enemies of his truth to prevaile in some passages, to harden their hearts the more for destru­ction, as Pharaoh prevailed in oppressing the Israelites, and He rod in killing Iohn, &c. but yet lay the beginning and the end to­gether, and then wee shall see they prevailed not; and so farre as they did prevaile, it tended onely to hasten their owne ruine, because the present successe lifts up the heart. Wee see Anti­christ [Page 33] prevailed (but spiritually) onely over those whose names were not written in the Lambes booke of life; Revel. 13. [...]. and outwardly over the Saints, for so it was prefix­ed, Revel. 18. that he should make warre with the Saints and overcome them, and this was ob­jected as a fiery dart against the Christians in those times, that therefore they might thinke their cause naught, because they were so prevailed over: but they by helpe of the spirit of God, understood so much of the Re­velation as concerned them­selves; and used this as a weapon, confessing that they were the conquered people of God, but yet the people of God still. But the chiefe stay and satisfaction of the soule herein, is to look to the day of the righteous judgment of God, when wee shall see all promises performed, all theat­nings [Page 34] executed, and all enemies troden for ever under Christ and his Churches feete.

This is a point of marvellous comfort,Vse. 1. when Israel can say, They have afflicted mee from my youth but yet they have not prevai­led over me; Psal. 129. 1. the gates of hell may let themselves against the Church, but shall not prevaile: the Church is not ruled by mans counsell: Wee neither live nor dye at mans appoint­ment: Our lives are not in our owne hands, or Satans, or our e­nemies, but in Gods: they can do no more, they shall doe no lesse, then God will, who is our life, and the length of our dayes. God may give way a while that the thoughts of many may be reve [...] ­led, Luke 2. 35. and that his glory may shine the more in raising his children and confounding his enemies: but he will put a period in his [Page 35] due time, and that is the best time: There is a day of lacobs trouble when his enemies say, This is Sion, J. [...]. 30. 7. whom none regards: but God sets bounds both to the time of his childrens trouble, and to the malice of the wicked: Their rod shall not rest over-long upon the backe of the righteous: Psal. 125. 3. God will put a hooke into the no­strils of these Leviathans, and draw them which way hee plea­seth.

Againe we see here,Vse 2. that mis­chievous attempts, are successe­lesse in the end: for did ever a­ny harden themselves against God and prosper long? Let Cain speake, let Pharaoh, Haman, Achitophel, Herod: Let the per­secutors of the Church for the first 200. yeares, let all that ever bore ill will towards Sion Speake, and they will confesse they did but kick against the pricks, and [Page 36] dash against the rocks: The greatest torment of the damned Spirit is, that God turnes all his plots, for the good of those hee hates most: Hee tempted man to desire to become like God that so he might [...]uine him, but God became man and so restored him; God serveth himselfe of this Arch politician; and all his in­struments, they are but executio­ners of Gods will while they rush against it: Iosephs brethren sold him that they might not worship him, and that was the very meanes whereby they came at length to worship him. God de­lights to take the oppressed par­ties part: Wicked men cannot do Gods childrē a greater plea­sure then to oppose thē, for by this means, they help to advāce thē.

The ground of the miscarri­age of wicked plots,Why wicked plots [...]. is, that Satan and his maintaine a dam­ned cause, and their plots are un­der [Page 37] a curse; Every one that prayes thy kingdome come, prayes by consequence against them as opposers of it, and how can the men and plots of so many curses but miscarry, and prove but as the untimely fruit of a woman? they are like the grasse on the house top, which perks above the corne in the field, but yet no man prayes for a blessing upon it; when men come by a goodly corne field, every one is ready to say, God blesse this field, &c. Beloved it is a heavyer thing then Atheisticall spirits thinke of, to be under the curse of the Church; for as God blesseth out of Sion, so usually the heaviest curses come out of Sion: Wo be to the Herods and Iulians of the world, when the Church either directly, or indirectly prayes a­gainst them.

This is a ground of staying the [Page 38] soules of Gods people, in see­ming confusion of things: there is an harmony in all this discord: God is [...]itting his people for a bet­ter condition, even when they are at the worst; and is hardning and preparing the wi [...]ked for confusion, even when they are at the best: The wicked practise a­gainst the righteous, but God laugheth them to scorne: Psal. 2. 4. for hee seeth all their plottings, and his day is acomming: whilest they are digging pits for others, there is a pit a digging, & a grave a ma­king for themselves: they have a measure to make up, and a trea­sure to fill, which at length will be broken open. Which (mee thinkes) should take off them which are set upon mischiefe, from pleasing themselves in their plots; Alas, they are but plotting their owne ruine, and building a Babell which will fall [Page 39] upon their owne heads. If there were any commendation in plot­ting, then that great plotter of plotters, that great Engineir Sa­tan, would goe beyond us all, and take all the credit from us? But let us not envie Satan and his in their glory, they had need of something to comfort them▪ let them please themselves with their trade; the day is comming wherein the Daughter of Sion shall laugh them to scorne; there will be a time wherein it shall be said,Micah 4. 13. Arise Sion, and thrash; And usually the delivery of Gods children, is joyned with the destruction of his enemies; Sauls death, and Davids delive­rance; the Israelites deliverance, and Egyptians drowning: The Ch [...]rch and her opposites, are like the scales of a ballance, when one goes up the other goes downe.

Hamans wife had learned this, [Page 40] that if her husband began once to fall before the Jewes, hee should surely fall. Wicked men have an house, and they will be sure to take it; and God hath his house too, and will be as sure to take that. The judgements of the wicked, are mercies to the Church; so saith David, He flew mighty Kings, Ogg King of Basan for his mercy endureth for ever, Psal, 136. 20. &c.

God hath but two things in the world, that he much regard­eth, his Truth, and his Church begotten by his truth; and shall we think that he will suffer long, wretched men who turne that wit and power which they have from him, against his truth & Church: No assuredly, but he will give them up by that very wit of theirs, to worke their owne de­struction; they shall serve their turne most, whom they hate [Page 41] most. God sits in heaven and laughes them to scorne. Shall God laugh, and we cry? They take counsell together on earth, but God hath a counsell in hea­ven that will overthrow all their counsells here. Marke the bit­ter expressions in Scripture, Psal. 2. 1. Why do the heathen rage without feare or wit?Esay 8. Goe to now (saith God) gather a counsell, &c. Beloved it goes to the heart of proud per­sons to be scorned, especially in the miscarriage of that which they count their Master-peece: they had rather be counted De­vils then fooles: Let us worke wisely (saith Pharaoh,)Exod. 2. 10. when hee was never more foole: they usurp upon God and promise them­selves great matters for the time to come; whereas that is only Gods prerogative, and they nei­ther know what the wombe of their counsels, nor what the [Page 42] wombe of to morrow may bring forth: that which they are big of may prove an abortive, or a vi­per to consume the wombe that bred it.Esay 51. 11. Goe to now (saith the Propher) all yee that kindle a fire, walke in the light of your fire, but take this of me, you shall lye downe in sorrow, &c. The Scripture is full of such expostulations, and up braidings; Gen. 3. 22. Man is become like one of us, saith God. When men will have a way of their owne, and think themselves wiser than God, then it stands upon Gods honour to out-wit them; Yet God is wise, saith the Prophet; you thinke to goe beyond God, de­ceive not your selves, God is wise and you shall finde him to be so; [...]e hath a way to goe beyond you: Doe not many men spinne a fine thread and weave a faire webb, when by their turnings, and de­vices, they turne themselves in­to [Page 43] hell?Hosea 9. 2, 3. Woe be to them that dig deep (faith the Prophet) and think to hide their counsels from the Lord, God hath an eye to see into the most secret & dark con­veyances of businesse: God hath a key to open the closet of their hearts, let them bee never so close locked up: Oh that men would more feare this al-seeing eye of God; & be wise for them­selves, and not against them­selves: It is a miserable wise­dome when men are wise to worke their owne ruine: Be­loved, when men have had all their plots, God hath a plot still beyond them; he takes them fai­ling in something or other: their devices are like a curious clock, if the least thing be out of frame all is marred; God suffers them to spinne a [...]ine thread a great while, and at length cuts the webb and there is an end: And [Page 44] they may thanke themselves for all this, for they carry a justifi­cation of God in their owne breasts; they perish because they will perish: and this will be the torment of all torments to gracelesse persons, that they polled destruction upon them­selves. Malice blindes the un­derstanding in Satan and his in­struments; for if their malice were not above their wit, would they to gratifie their ill affecti­ons knowingly rush into the dis­pleasure of God, and into such courses as will unavoidably bring their ruine? malice drinks up the greatest part of its owne poyson.Prov. 5. 22. His owne iniquity shall take the wicked himselfe, (saith Solomon) and he shall be holden with the cords of his owne sinne.

This may bee inlarged to all sinfull courses; every sinner worketh a deceitfull worke, and [Page 45] bringeth forth a lye. Austin saith well, Every sinne is a lye; Men would be happy, yet they will not live so as they may be happy; what more deceitfull than this? It will be the complaint of eve­ry sinner at length, that was F­vah's, The Serpent hath deceived me. It was S. Pauls complaint, and it will be the complaint of all sinfull wretches at the last day; What hath pride profited us?Rom. 7. What can the favour of men (upon whom wee beare our selves) doe us good now? Sinne promiseth us contentment, conti­nuance, secrecie, full satisfaction &c. but doth it make good this? Were ever any, when the beginning and ending was laid to­gether, established by wicked­nesse? Take it from God him­selfe, (we have a commission to speake it) Say, it shall not goe well with the wicked, though they e­scape [Page 46] an hundred times, Eccles. 8. 12. yet it is but a reprivall for some further service which God hath to doe by them. Be not deceived, God is not mocked. Galat. 6. 7. When wee can bee more subtile than the Devill, or more strong than God, we may thinke to thrive by sinne; Can wee thinke God will alter the course of divine justice for us? Had we not better beleeve this than finde it so hereafter? Be­loved, hell is for those to feele, that will not beleeve; Certaine it is, that those who will sinne notwithstanding Gods justice, shal be severely punished notwith­standing his mercy. God is not more peremptory in any one thing than in this; If any man blesse himselfe in an ill way, De [...]t. 29. 19, 20. my wrath shall smoake against him: therefore it is a good prayer, Lord give mee not over to lying, (that is) not to trust in that [Page 47] which will lye and deceive me.

This is the unhappinesse of us Ministers; all other professi­ons are beleeved when they dis­cover danger, but who beleeveth our report? Esay 53. 1. Wee are mens ene­mies, because we tell them the truth: Galat. 4. 16. Wee labour to take away the sweet morsells from men,(their Herodians) and to divide be­twixt men and their sins, which they love better than their soules; No creature but man loves that which will bee its owne bane; Onely wretched man seek os happinesse in the way to misery, and heaven in the way to hell. I beseech you therefore, as you would not bee deceived (as indeed who would) take heede of the deceitfull workes of dark­nesse, Satan that tempts us, is but a lying spirit, 1 King, 2 [...]. 2 [...]. (which hee is not ashamed to confesse) and sinne is like unto him; What [Page 48] got Ahab by his vineyard? Iudas by his thirty peeces of silver? Matt. 27. What god Haman (and so of the rest) by their sinnes at the last? Men are usually ashamed of an ill bargain, because the very thought thereof, upbraids them with weaknesse and folly. What ever we get by sinne for the pre­sent, it will prove the worst bar­gaine that ever we made; Oh therefore let us use our wits and parts to better purpose, if wee will needs bee plotting, let us plot for eternity, that is worth the plotting for: Let us plot how to avoide Satans plot; Our time is short, Opportunity (the flower of time) shorter: Our ta­lents are many, our accounts strict our Iudge unpartiall, Let us be sowing to the spirit; Let us labour to be like our judge, who went about doing his Fathers worke, and came to destroy the workes [Page 49] of the Devill; Oh beloved, shall we build up that which Christ came to destroy? All his mira­cles tended to goods; he wrought the salvation of those that wrought his destruction: hee shed his blood for those that shed his blood;Satan is all for mischiefe, and rather than he will not doe hurt, he is content to be set about drowning of swine: Marke 5. 14. And such are all those that are led with his spirit, men witty to de­stroy, and acute to malice o­thers, who take a great deale of paines to goe to hell and carry others with them: Those that are skilfull in the story of nature write of the Scorpion, that hee whets his taile often upon stones that so it may bee sharpe and ready for a mischiefe; some crooked wits there are which make it their exercise to vexe the quiet of the land; it is as na­turall [Page 50] to them, as poyson to a Scorpion.

But our happinesse is how to be like the Idea, the patterne of all grace and the glory of our nature, by whom we hope to bee saved:Psal. 1. Our happinesse is to bring forth fruit and our owne fruit in due season; to have oppor­tunity, ability, and a heart to doe good; how comfortable is death when it takes men so do­ing? The time will be ere long, when it will comfort us above all things in the world besides, that wee have beene honoured to be instruments of doing good, and stood in the gappe to hinder evill: Beloved, we serve a good master, we shall not lose a good word for a good cause, there is a booke of remembrance for every good word and worke we doe;Malach. 3. 16. When wicked men have beaten their braines, spent their spirits, [Page 51] and wasted their strength, what becomes of them at length? A conscience often wounded will re­ceive no comfort, but take Gods part against it selfe. When the other powers are wearied, then Conscience comes and doth its office; then the eyes of the soule are opened to see what it would not see before; then sinne that lay at the doore, (at the going out of this life) flyeth in our fa­ces: pleasure and profit for which wicked men project and con­trive so much, comes all to no­thing; but sinne it selfe, and the punishment of it, abides for ever; Men (like Popes) will dispence with themselves, and conceit a latitude and breadth in their courses, that they may doe so and so, and yet doe well at last; but who tells them this? Is it not a spirit of illusion? Indeed punish­ment is often deferred, it comes [Page 52] not like thunder and lightning all at once, yet as sure as God is true, sinne will be bitternesse in the end; when the hony is gone, the sting will remaine.

To conclude this point, when we are tempted to any hurtfull designe, let us look upon Christ and that great project for our redemption undertaken by him, and reason thus with our selves; Hath he plotted and wrought my salvation, and shall I plot a­gainst him in his members?

I beseech you stirre up your hearts to conceive and bring forth good purposes; Satan is an enemy to all strong resoluti­ons and masculine conceptions in­deavoring to kill them in the very birth. Alas, how many good thoughts are conceived whilest the word is hearing, which yet prove abortive and sticke in the birth? How few a­ctions [Page 53] come to their due ripe­nesse and perfection? I am sure our incouragements to good, are farre more, than our incourage­ments to evill; we serve a bet­ter master, and for better wa­ges; they may prosper for a time but nothing is more wretched than the happinesse of wicked men; it first hardens them,Prov. 1. 32. and then destroyes them.

Our onely way is, 1. to get 1 into Christ the true vine, then wee shall take and beare fruit presently, and draw and sucke out of him the same disposition.

2. And then lay up good prin­ciples 2 and looke with a single eye to the maine end of our life, and see that all the particular passa­ges of our life tend to that: It is an arguement of a narrow heart to bewise in some particular busi­nesse, for some particular end, and yet to bee carelesse in the [Page 54] maine; Other creatures are car­ryed by a particular instinct to some particular thing; A spider is witty to catch flies, a bird to build nests, &c. As man hath larger parts, so hee should have larger aimes

That which we should espe­cially labour for is, 1. to bee good in our selves, and 2. to doe all the good we can to o­thers, even as God our father is good, & doth good; and the fur­ther our good extends, the more we resemble our Father. Such as we are, such are our thoughts, such are our devices; A good man wil devise of liberal things &c. Every vermine can doe mis­chiefe, we see some are never in their element, but when they are plotting or working mis­chiefe, as if they were borne for no other end but to exercise the graces of men better than them­selves. [Page 55] It is a poore commen­dation to be counted a cunning person for selfe-ends: alas the heart of man (which is deceitfull above measure) hath abundance of turnings and windings in it, J [...]r. 17. 9. and can suggest trick enough to circumvent the best of us.

I come in the third place to our duty, which is to Behold; the ordinary beakon kindled to discover some extraordinary thing.

But what is here to bee be­held? Quest.

Behold the subtlety, malice, Answ. and restlesse indeavour of the e­nemies of goodnesse; Is it not a matter with griefe to be beheld that one member should teare another? that one professing the same religion, should study to supplant and devoure another? behold likewise their bootlesse enterprise, they bring forth a lye.

[Page 56] But especially behold the mer­cy of God to his children, his wisdome in discovering, his justice in confounding the mischievous practises of their enemies, making them the workers of their owne ruine.

The things which especially deserve our beholding are either, 1 1. things excellent, and so are all Gods works in their reason, yea 2 Iustice it selfe: or, 2. Things rare, as comets and eclipses: or else, 3 3. Great things, as starres of the first magnitude &c.

Even such and much more is Gods mercy to his children, and justice against his enemies;Psal. 126. 2. Be­hold what great things hee hath done for them: Shall the hea­then say so, and shall not Israel much more? Beloved, wee ought to seek out Gods workes, and shall wee not take notice of them when they are offered to [Page 57] our view? this is especially the duty of the Saints of God, All thy workes praise thee, and thy Saints blesse thee, saith David; Psal. 145. 10. The workes of God praise him by our mouths & by our tongues; Were it not for some few, that by a more divine light and spiri­tuall eye see more of God than others doe, what glory should God have in the world? God hath not brought us on the stage of this world to be meere gazers, but to extract some­thing out for our owne use, and to give him the glory of his ex­cellencies. But we are too wise to admire any thing; it is a matter too meane for our parts to take no­tice of God, and his workes: you have some that can see no­thing in the workes of God worth the admiring, and yet they will have mens persons in admi­ration, in hope of some advan­tage [Page 58] by them; Wee are apt to admire any outward excellency, like the disciples (before the Ho­ly Ghost came upon them) who stood admiring of the goodly stones of the temple; When our mindes are thus taken up, it were good,Marke 13. 1. if we heard Christ speaking to us as he did to them, Are these the things you wonder at?

Beloved, it is our duty to ob­serve speciall occurrences, (not out of any Athenian curiosity, but) to begin our employment in heaven, now whilest wee are upon earth; to take occasion from thence to blesse God; We should compare the ru [...]e, and the event together, and observe what truth or attribute God makes good by that which is so fallen out; see how God com­menteth upon himselfe by his owne actions: and from obser­vation [Page 59] of particulars, it is good to rise to generals, as Deborah from the destruction of one ene­my; to the destruction of all; So let all thy enemies perish, O Lord: Judges 5. 31. This was Moses song, and Han­nah's, and the Virgin Maries, &c. they mounted from a considera­tion of their owne particular, and had their thoughts inlarged with the mercy and instice of God to others, in succeeding genera­tions.

And among all Gods works wee should more take notice of his mercy to the Church than of his iustice towards his exemies; because his justice is (as it were) a foile to give lustre to his mer­cy; God delighteth more in mercy (as being his proper worke issuing from his owne bowels) than in works of [...]ustice that are occasioned by the malice of men God is wonderfull in his Saints, [Page 60] and more in saving them, than in destroying his enemies: Con­sidering therefore that mercy beares the chiefe office in the great workes of God, we ought to dwell most in consideration thereof; and feede our thoughts more with the meditation of his saving workes to his Church than of the ruine of his enemies.

We pray hallowed be thy name; unlesse wee practise what wee pray for, we mock God and de­ceive our owne soules: Let not God lose any glory by us; Let not us lose such a pledge of fu­ture happinesse, as glorifying God is; Oh that men would praise the Lord, saith David, who (fearing lest God should lose any glory from his creatures) stirres up An­gels and all creatures to blesse the Lord: Psal. 148. 2, 3 God takes it very un­kindly when we do not observe (especially the excellent peeces) [Page 61] of) his workmanship: A foole considereth not this, &c.

The Lord hath done marvel­lous things for his Church of late whereof we should rejoyce. Wee should doe as Moses did when hee came out of the sea; & as the Church (in resemblance of that deliverance from Egypt) did; who sang the song of Moses being delivered from their spi­rituall Pharaoh.

We see now the viall poured upon the Sunn [...], we see the Pro­phecies against Antichrists king­dome in fulfilling, God hath vouchsafed to strengthen our saith by experience, wee have something to lay hold on, which may incourage us to expect more from God, and to look for those Halleluj [...] to be sung from all creatures in heaven and earth, upon the utter confusion of An­tichrist; which whosoever la­bours [Page 62] to hinder any kinde of way, hinders the glory of God, and the joy of his people.

It is good to observe how the Scripture sets out the ene­mies of God Church, in a dou­ble representation. 1. as terrible, terming them Lyons, Bulls, &c. 2. as Base, comparing them to chasse and dust before the winde, [...] dung, &c. that when wee see them in their present ruffe and jollity, we should stay our selves with consideration of their fu­ture besenesse. Faith looks on things as present, because it looks upon them in the word of I [...]ho­vah who will give a being to all his promises and threatnings; and therefore faith is called the sub­sistence of things not seene, Heb. 11. 1. be­cause it gives a kinde of being of things to the minde and affe­ctions of man, as if they were present, therefore the beleeving [Page 63] of the finall deliverance of Gods people, and the ruine of his ene­mies, cannot but raise up the soules of good men to a mar­vellous degree of joy and thank­fulnesse to God: Who would not feare to cleave to Antichrist if they did but present to them­selves by faith the certaine ru­ine of that state, which the Scripture sets downe (in a Propheticall manner) as a thing al­ready present,Revel. 16. 2. Babylon is fallen, &c.

But to come to a more parti­cular application, sutable to the present time; the occasion and the text are as parallel as may be: Our gun-powder-plotters were as pregnant in mischiefe as ever these. For conception; It could not but come from be­neath the Vault; there was the very qnintessence of devillish­nesse in it; Sathan emptyed all [Page 64] his bowells (as it were) in this project. If all the devills in hell were set a worke to devise the like they could hardly doe it. There was scarce from the beg­ginning of the world, a designe more prodigious and unmerci­full, of greater depth and extent of villany: Were not this An­niversary Commemoration of it, posterity would hardly beleeve that a plot so hollish could be hat­ched in the hearts of men, of English men, of Catholike men, as they would be termed, of men so borne withall notwithstand­ing their dangerous correspon­cy with forraine enemies, and but halfe subject, their better parts (their spirits) being subject to another visible head, who can untye the bond of Allegiance at his pleasure.

Neither did they onely con­ceive this hellish wickednesse, [Page 65] but were bigge of it, and kept it close many moneths, and plea­sed themselves in the same as monstrous and mishapen as it was; there wanted neither wit, nor counsell, nor combination, nor secret incouragement to effect it.

Nay it was an holy villany, sealed with oathes, sacrament, and all the bonds of secrecy that could be invented; Oh horrible prophanation, to set Gods seale to Satans plot; But God who delighteth to confound all pre­sumptuous attempts, discovered it when it should have come to the birth, and so it proved but the untimely fruit of a woman.

They brought forth a lye, for whereas they intended to have blowne up King, and Kingdome, Church-men, & Church, States­men, yea the whole State it selfe, all at once, without any warning to prepare themselves [Page 66] for another world, they not on­ly missed of this, but brought that ruine upon themselves which they intended to others; whereas they thought for ever to have established their (Reli­gion, shall I call it, or Idolatry, or) superstition, they have by this meanes made it more odious than ever before; As the Nor­therne Gentleman could say, that though he was not able to dispute, yet hee had two arguments against Popery, equivoca­tion and the Gun-powder-treason; But they turne it off easily (as they thinke,) Alas it was but the plot of a company of unfor­tunate gentlemen; It was our happinesse that they were unfor­tunate; whereas if it had succee­ded well, they would have had other termes for it; successefull villany goeth for vertue.

Well, the net is broken, and [Page 67] we are delivered; God thought of us when wee thought not of him, and awaked for us when we were asleepe (here is a place for behold) for what a miserable face of things would there have been if their plot had succeeded?

Now what returne shall wee make for all this? they concei­ved mischiefe, let us conceive praise, and travell of holy reso­lutions to give up our selves to God, who hath given us our King, our State, yea our selves to our selves; He hath given us our lives more than once every one of us in particular, especial­ly in the last heavy visitation; but had it not beene better for many in regard; of their owne particular, to have beene swept away in that deluge, than to live longer to treasure up further wrath to themselves: Many are not content to goe to hell alone, [Page 68] but they will draw as many o­thers as they can into their fel­lowship here, and torment here­after: Oh beloved, the preser­vation of such, is but a reserva­tion to further iudgement: What good got the King of So­dome by being delivered once, Genesis 19. and then after to bee consumed with fire and brimstone from hea­ven? Exodus 14. What got Pharaoh by be­ing delivered from ten plagues, and then to perish in the Sea? What are all our remporall de­liverances, if wee live still in sin, goe on in sinne, die in our sinnes, and so perish eternally? Bles­sings, without returne of due thankes, increase the guilt of sin, and the increase of guilt causeth the increase of judgements.

The most proper homogeniall way of thankes, is to stirre up our selves to a greater harred of that Religion: they would saine [Page 69] free it, as if it were the fault of some persons onely, but alas what can be else distilled from those dangerous points they hold, (as that, the Pope hath te [...] ­porall jurisdiction over Princes, that he may excommunicate them; that he may (out of fulnesse of pow­er) dispence with the oath of alle­giance; that he cannot erre; that subjection to him is a point of abso­lute necessity to salvation, &c. What, I say, can be distilled frō these opinions, but treason in a people that live under a Prince of a contrary Religion? the dis­positions of many of them are better then their positions.

However perhaps the pre­sent Pope may be more mode­rate and neuter all, yet this is the infusion of their religion where ever it prevailes, and these te­nents shall bee acted and in full force when they please, and it [Page 70] will please them when it shal be for the advantage of the Catho­like cause; This was Bellarmines tenent, If the Pope should erre in commanding vice or forbidding vertue, the Church is bound to be­leeve vice to be good, and vertue to be ill, or else it should sinne against conscience; for it is bound to be­leeve what hee commands: thus they make the judgement of man the rule of truth and false­hood, good, and evill; Whereas truth is truth, and that which is false is false, whether men think so or no; there is an intrinsicall evill in evill which the judge­ment of any man cannot take a­way; and the truth and goodnesse of things, stands upon eternall grounds, not flexible or altera­ble by the will of any creature; otherwise it were all one as to thinke the course of the Sunne should be guided by a dyall; Is [Page 71] there any hope of their com­ming to us, when they had ra­ther have the rules of nature and Religion (which are as unmovea­ble as a mountaine of brasse) to vary, than bee thought to con­fesse that the Pope may erre? which indeed is the grand and leading error of all. But how should wee expect our words should prevaile, when as the great workes of God prevaile not at all with them? The effi­cacy of error is so strong in ma­ny, that though they should see the viall powred out upon the throne of the beast, Revel. 16. yet will they not repent.

For our selves, we cannot bet­ter shew our thankfulnesse for this deliverance by meanes wher­of wee enioy our lives and our Religion, than to preserve that truth (that is grounded upon the foundation of truth) which [Page 72] hath been derived unto us from those that went before who held out the same truth; that hath beene sealed by the blood of so many Martyrs, that hath beene established by the Autho­rity of gracious Princes, that God hath given witnesse to by so many deliverances, that con­curres with the confessions of all Reformed Churches, that God hath blessed with a constāt tenor of peace, even to the rejoy­cing of all Neighbour Churches, to the envie of our enemies, and to the admiration of all, &c.

We see all countryes round about us in a confusion, and wee (as it were the three young men in the fiery furnace) safe,Daniel 3. without so much as smoak or smell of fire; as if we were the onely people of Gods delight; Now what is that which God careth most for amongst us but his truth? which [Page 73] if we suffer (as much as in us ly­eth) to take any detriment, God may justly make us the spectacles of his wrath to others, as others have beene to us: Beloved, God hath a cause and a people in the world, which hee esteemeth more than all the world besides let us therefore owne Gods cause and people: his side one day will prove the better side.

I beseech you consider, what hurt have wee ever had by the reformation of Religion? hath it come naked unto us? hath it not beene attended with peace and prosperity? hath God beene a barren wildernesse to us? Jerem. 2. 31. hath not God beene a wall of fire a­bout us? which if hee had not beene, it is not the water that compasseth our Iland could have kept us: So long as wee keepe Christs truth, Christ will keepe us: Otherwise (trust to it) [Page 74] Christ and his truth will leave us, No nation under heaven hath so much cause to say Behold, as we have; Men are ready upon all occasions to be sensible of ci­vill grievances, (as in Solomons time gold was as stones in the street) but we should be sensible of the spiritual favours we enjoy; If wee looke upon other king­domes abroad, what nation un­der heaven hath the like cause to blesse God for Religion, for Prince, for peace, &c. as we have? Beloved, we cannot better de­serve of our King, Church, and State, than to give up our lives to God who hath thus blessed us; The greatest enemies of a Church and State, are those that provoke the highest Majesty of heaven, by obstinate courses against the light that shineth in their owne hearts. It is seriously to bee considered what Samuel [Page 75] saith to the people; and there­fore, if not for love of our selves, yet for the love of our King, Re­ligion, and State, let us take heed of provoking courses, and take heed of tyring the patience of God over-long; To conclude all, it is prayer that gets, but thankfulnesse witnessed by obedi­ence that keepes blessings; and what can our thoughts devise, our tongues utter, or our lives expresse better than the praise of our good God that even loadeth us with his benefits? that so God may delight still to shew himselfe unto us, in the wayes of his mercy, & think thoughts of love towards us, and dwell amongst us to the worlds end.

FINIS.
THE CHVRCHES VISITAT …

THE CHVRCHES VISITATION.

DISCOVERING The many difficulties and tryalls of Gods Saints on earth:

Shewing wherein the fountaine of their happinesse consists:

Arming Christians how to doe, and suffer for CHRIST;

And directing them how to commit themselves, and all their wayes to God in holinesse here, and happinesse hereafter.

Preached in sundry Sermons at Grayes­Inne, LONDON,

BY R. S. D. D.

LONDON, Printed by M. F. for R. Dawlman, at the Brazen Serpent in Pauls Church­yard. 1634.

THE SAINTS SAFETY IN EVILL TIMES: Manifested by S. Paul from his experience of Gods good­nesse in greatest di­stresses, out of,

2 TIM. 4. 17, 18.

Notwithstanding the Lord stood with me, and strengthened me, that by me the preaching might be fully knowne, and that all the Gent les might heare: and I was delivered out of the mouth of the Lion.

And the Lord shall deliver mee from every evill worke, and will preserve me unto his heavenly king­dome; to whom be glory for ever and ever; Amen.

BLessed Saint Paul, be­ing now an old man, and ready to sacrifice his dearest blood, for [Page 80] the sealing of that truth, which hee had carefully taught; sets downe in this Chapter, what di­verse entertainment hee found both from God and Man in the preaching of it. As for men hee found they dealt most unfaith­fully with him, when hee stood most in need of comfort from them. Demas (a man of great note) in the end forsooke him: Alexander the Copper smith (thus it pleases God torry his dearest ones with base oppositions of worthlesse persons) did him most mischiefe: Weaker Christi­ans forsooke him, &c. But mark the wisdome of Gods Spirit in the blessed Apostle, in regard of his different carriage towards these persons. Demas, because his fault was greater, by reason of the eminency of his Profession: him hee brands to all posterity, for looking backe to Sodom, and [Page 81] to the world, after hee had put his hand to the Plough: Alex­anders opposing, because it sprung from extremity of ma­lice towards the profession of godlinesse, him he curseth: The Lord reward him, &c. Weaker Christians who failed him, from want of some measure of spirit and courage, tetaining still a hid­den love to the cause of Christ; their names he conceales, with prayer, that God would not lay their sinne to their charge. But whilst Paul lived in this cold comfort on Earth, see what large encouragement had hee from Heaven? Though all for­sooke me, yet (sayes he) God did not for sake me, but stood by me, and I was delivered out of the mouth of the Lion. And the Lord will deli­ver me, &c.

In the words, wee have (in Pauls example) an expressing of [Page 80] [...] [Page 81] [...] [Page 82] that generall Truth, set downe by himselfe, Rom. 5. 3. And not onely so, but we glory in tribulati­ons also, knowing that tribulation worketh patience. and patience ex­perience: and experience hope, &c. So here, affliction breeds expe­rience of Gods mercy in our de­liverance: & experience breeds hope of deliverance for the time to come: and both his Experi­ence and Hope stirres him up to glorifie God, who was his de­liverer: so that here offer unto us to be unsolded,

  • 1. Pauls experience of Gods loving care of him, in his deli­verance past.
  • 2. His assured hope, built up­on his experience, for the time to come: set downe in two Bran­ches: [Page 83]
    • 1. The Lord will deliver me frō every evill work.
    • 2. He will preserve mee to his heavenly kingdom.
  • 3. The issue hee maketh of both: as they flow from Gods grace, so he ascribes him the glo­ry of both: [To whom be glory for ever and ever: Amen.]

For the first; I finde that most both Ancient and Moderne writers, by Lion, understand Ner [...], that cruell Tyrant, thirsty of blood; especially of Christi­ans: Some also understand it to be a provetbiall speech; to expresse extremitie of danger; both which are true: but if wee take the words in the just bredth of the Apostles intent; we may by Lion, understand the whole u­nited company of his crull enemies; as David in many places hath the like: and by the mouth of the [Page 84] Lion, the present danger he was in, by reason of their cruell ma­lice. Whence observe,

  • 1 1. That enemies of the truth, are (oft for power, alwayes for malice) Lions.
  • 2 2. That God suffers his dea­rest children to fall into the mouthes of these Lions.
  • 3 3. That in this extremity of danger, God delivers them.

For the second; his hope built upon his experience; both Bran­ches thereof hath its limitation and extent: The Lord shall deliver me; not from evill suffering, but from evill workes: this hee could boldly build on: he could not conjecture, what he should suf­fer; because that was in the pow­er of others: but he could build upon this, what God would give him grace to doe: and so [Page 85] he limits his considence; He will deliver me from evill workes, and he will preserve me; from what? from da [...]ger? from death? no, here is the limitation: He will preserve me to his heavenly King­dome. He will not preserve me from death; (and yet he will doe that whilst I can doe his service by my life:) but sure I am, hee will preserve me beyond death, to a state of security and happi­nesse: He will preserve me to his heavenly Kingdome.

And then for the third: after his experience, confidence, and hope wel built; (as his fashion is) when his heart was once warm­ed; he breakes our into thanks­giving, in the consideration of Gods favours past, and to come: his tongue is large thereupon, and God hath the fruit of it: To whom be glory for ever: and lastly, he seales up all with the word, Amen

[Page 86] [I was delivered out of the mouth of the Lion, &c.] Belo­ved, by nature we are all Lions and nothing will alter us, save the effectuall knowledge of Christ: Education may civilize, but not subdue: A Sound know­ledge of Gods Truth, hath a changing power: for (when the spirit becomes tender, and when the heart, which lyes in a cursed estate, under and in danger of the wrath of a iust God, whose eye cannot spare iniquity unre­pented of, is cited and affright­ed effectually by the spirit of bondage) it will cast downe, and pull sorrow from the strongst spirit; making it melting and tender. Againe, in this estate when the soule hath felt favour shining upon it; when the eye is opened, to see the high prero­gatives and exceeding riches of Christ; when we finde ourselves [Page 87] that we are delivered from the Lions mouth; wee cannot but shew that pity to others, which wee felt from God our selves. Paul thirsts as eagerly after the conversion of others now,Acts 9. 22. as e­ver he did for their blood before. The Iaylor also, a man by nature, custome, and calling, Acts 16. 33. hardened in the practice of cruelty; yet af­ter hee had felt the power of Gods blessed truth, shewed forth those bowels of pitie, hee felt from Christ, which were shut before.

Let us then be thankfull, that God hath changed us from be­ing Lions: and with meeknesse submit our selves unto Gods ordinances: desiring him to write his Law, not onely in our understandings, but in our very hearts and bowels; that wee may not onely know, that we should walke harmelesse and full of good; Jer. 31. 33. [Page 88] but be so indeed: resembling him by whom we hope to be sa­ved, in a right serviceable plya­blenesse to all duties of love.

And because our impersect measure of mortification in this life, hinders us from a full con­tent in one anothers communi­on; let this make us the more willing to be translated to Gods holy Mount, where, being pur­ged from all such lusts, as hinder our peace and love, we shall ful­ly enioy one another, without the least falsenesse or distrust: then shall wee see totall accom­plishment of these promises, which are but in part fulfilled in this life.

That God suffereth his chil­dren to fall into the mouth of Li­ons, Obser. 1. or into some danger pro­portionable, where in they shall see no helpe from him is a truth cleare as the Sunne: The Histo­ry [Page 89] of the Church in all ages shewes as much: Was not Christ in the mouth of the Lion, Mat. 2. 13. so soone as borne, when Her [...]d sought to kill him? Did not sa­tan, and all the spirituall powers of Hell daily come about him, like ramping & roaring Lions? And hath it not been thus with Gods Church from Abel to this present, as appeares by the chil­dren of Israel in Egypt, at the redsea, and in their iourney to Canaan, being invironed round about with cruell enemies, and dangers on every side, like Da­niel in the midst of Lions.Psal. 44. 9. So farre God gave them up to the power of their enemies, that the wisest of the Heathen iudged them a forlorne people, hatefull to God and men. For particu­lar instances; see Iob and David, so neare, as there was but a step betweene them and death.

[Page 90] Besides God often awakens the consciences of his children and exerciseth them with spiri­tuall conflicts; their sins, as so many Lions, stand up against them, ready to teare their souls: Nay, rather then those that be­long to God shall want that, which will drive them unto him; God himselfe will bee a Lion unto them, as unto Ephra­im, Hosea 5. 14. which made David pray,Psal. 6. 1. O Lord rebuke mee not in thine anger, neither chasten me in thy het displeasure. Of all the troubles which a child of God undergoeth in his way to heaven, these bring him lowest; when the body is vexed and spirit troubled, it is much: but when God [...]rownes, when neither Heaven nor Earth yeelds com­fort to a distressed soule,Psal. 6. 1. no e­vill in the world is like to this; Imagine the horrour and straits [Page 91] of such a soule (when all things seeme against it, and it selfe a­gainst it selfe) as neare to the paines of the very damned in hell.

The reasons of this dispens­ation of God are, 1. because we 1 are so desperately addicted to present things, and so prone to put con [...]idence in the arme of flesh; that unlesse God driveth us from these holds (by casting us into a perplexed estate) wee shall never know what it is to live by faith in God alone, when all other props are puld away; and when the streame of things seeme crosse unto us. That God therefore may traine us up to live the spirituall life of the just, (which is by faith in him,) when all else faile; he suffereth us to fall into the Lions mouth; that so our prayers which are the flame of faith, may bee more ardent [Page 92] and peircing, rather cryes than words: Why cryest thou un­to me, Exod. 14. 15. faith God to Moses? when was this? even when hee knew not what way to turne him. It was out of the depths that David cryed most earnest­ly unto God:Psal. 130. 1. and Christ in the dayes of his flesh cryed unto God with strong cryes and teares in a deepe distresse,Heb. 5. 7. and was also heard in that which he feared: strong troubles force from the afflicted strong cryes: even ex­perience shewes, in prosperity, and a full estate, how faint and cold the prayers and desires of men are.

2 2. Besides, it is meet that the se­crets of mens hearts should bee discovered: for when all is qui­et, we know not the falsehood of our owne hearts. Some o­ver-value their strength as Peter: Mat. 26. 33. others underprize themselves [Page 93] and of the gifts and graces of Gods spirit in them, thinking that they want Faith, Patience, Love, &. who yet, whē God cal­leth thē out to the crosse, shine forth in the eyes of others in the example of a meeke and faith­full subjection. The wisdome of God therfore judgeth it meet that there should bee times of sifting; that both the Church and our selves may know, what good or ill is in us: what sound­nesse or loosenesse remaines in our hearts. When therefore we are wanting in fanning our selves; God in love takes the fanne into his hand.

It is likewife behoovefull, that false Brethren may be disco­vered: Afflictions are wel called tryalls; because then it is known what metall men are made of: whether Pure of Reprobate sil­ver: thinke it not strange then, [Page 94] when our estate seemes despe­rate: it is but with us after the manner of Gods dearest ones; why should we have a severed condition from them? Remem­ber this, that God, as he suffers his children to fall into the Lions mouth, so he delivers them out: and that hee never leaves his (e­specially in extremity) but in fit case of soule, to receive the grea­test comfort, and to render him the greatest glory, for then it is knowne to be Gods worke; our extremity is his opportunity: God will especially shew him­selfe at such a time, and make it appeare that the Church stands not by mans strength: When Christians are at a losse, and know not which way to turne themselves, then is God nearest hand and careth most for them.

And this the Lord doth both for the greater shame of those, [Page 95] that contrive mischiefe; when they make themselves s [...]rest to bring their wicked plots and purposes to passe, then their de­signes are most frustrated.

As also, to draw on others, not yet called: that they seeing Gods immediate care over his Church and children, may come in and obtaine like protection and de­liverance.

The manner how God delivereth his children out of the Lions mouth, Divers Waye [...] ho [...] God delivers from the Lions mouth. is divers: 1. By suspending their malice for the time: as in 1 Noahs Arke, the fiercenesse of the wilde creatures was stopt by Divine Power, from preying upon the tamer: so the Lions mouthes were stopt from prey­ing upon Daniel Daniel 6. 22. in the Lions Den.

2. By stirring up one Lion a­gainst 2 another; as the Persians a­gainst the Baby lonians: Grecians [Page 96] against Persians: Romancs against the Grecians: and the other bar­barous nations, as the Gothes and Vandals, against them: so whilst Lions spit their fury one upon another, the Sheepe are quiet. Thus the Turke, and o­ther enemies have kept Popish Princes from raging, and tyran­nizing over the Church to the height of their malice.

3 3. By casting something unto these Lions, to divert them ano­ther way from their intended prey; as when a man is in danger, a Dogge is cast unto the Lion: Thus when Saul was ready to devoure David, 2 Sam. 23. 27. the philistines made a breach upon him, inva­ded the Land, and turned his fury another way.

4 4. By altering and changing Lions to be Lambes: as when Paul was set upon havock and mischiefe, God, by changing [Page 97] his heart, gave the Churches cause to glorifie God for him; of whom before they were most affraid.

5. God shewes himselfe a Lion 5 to these Lions; by breaking their teeth and Jaw-bones, striking them with sudden and fearefull judgement;Acts 12. 23. as Herod and the persecuting Emperors: and as in 88, when God with his foure windes fought for us against the enemies of his truth,

6. By making them Lions to 6 themselves: witnesse Achit [...]phel, Saul, and other such like ene­mies of Gods children.

7. Againe, God maketh them 7 friends, without changing their disposition by putting into their hearts some conceit for the time, which inclineth them to favour, as in Nehemiah, Nehem. 2. 8. God put it into the Kings heart to favour his people:Gen. 33. 4. Esau was not [Page 98] changed, onely God for the time changed his affections to favour Iacob so God puts it into the hearts of many, (grounded­ly naught) to favour the best persons.

8 8. Lastly, God maketh his owne children sometimes Lions to their Adversaries: for the Image of God shining in his children, hath a secret Majesty in it, and striketh an awe upon wicked men: so Pharaoh at length could not endure to see Moses and Aa­ron any more:Exod. 10. 28. and Foelix trem­bled whilst Paul disputed of temperance and judgement. Acts 24. 25.

Thus we see the Lord knows how to deliver his,Use of instruction and co [...]solation. and can if he will; and will doe it in their ex­tremities, when is most [...]or his glory, his peoples comfort, and confusion of his owne and their enemies: never despaire therefore of thy selfe, or the [Page 99] Church of God: it shall rather than faile breed in the Lions den: Paul salutes the Philippians from the Church in Caesars house, a place (in appearance) little fitter for a Church, thanPhilip. 4. 22. hell it selfe: what though things seeme past recovery abroad? when they are at the worst, then are they nearest mending. When the taske of brick was doubled by Pharaoh upon Israel; Exodus 5. 11. then came Moses to worke out their deliverance: when the Iewes heard newes of their liber­ty to returne from captivity,Psal. 126. 1 they were as those that dreamed; they could not suddenly be­leeve it, it seemed so strange a thing in that their hopelesse e­state. Learne wo then, from this dealing of God with his peo­ple, in the midst of all extremi­ties to alleage unto God the ex­tremitie we are in: Helpe Lord, [Page 100] for vaine is the helpe of man: is a prevailing argument. Alledge the pride of enemies; the pre­sumption of those that feare not God, &c. and that hee onely can give issue from death when he will: And as God brings us to heaven by contraries, so let us in one contrary beleeve ano­ther; hope against hope; In mi­sery, looke for mercy: in death for life: in guiltinesse for for­givenesse. Learne to wrastle with God, when he seemeth thy enemy; oppose unto God his former dealings, his nature, his Promise, &c. Iob had lear­ned this,Job 13. 15. Though he kill me, yet will I trust in him. Be of Iacobs resolution,Gen. 32 26. I will not leave hold of thee, untill I get a blessing: what­soever wee are stript of, let us never forsake our owne mercy.Jonah. 2. 8 This one word, I despaire; takes a [...]ay God, and Christ all at [Page 101] once: We must remember, Our sinnes are the sinnes of men, but mercy is the mercy of God. God will never leave us, but be with us whilst we are with him. The world, and all comforts in it, leave a man when they can have no more use of him, nor hee of them; Satan leaves his sworne vassals at their wits end, when he hath brought them into dan­ger: But blessed be for ever our gracious God; then of all other times he is nearest to helpe us, when we stand most in need of him. He was never nearer Mo­ses, than when Moses seemed furthest from comfort:Exodus 3. 2. never nearer Iacob, than when heaven was his Canopie, and a Stone his pillow:Gen. 28. 12. never nearer Ioseph, than when in prison. Ionas, then in the belly of the Whale, for God went downe with him: never nearer Paul, Acts 16. 26. than when in [Page 102] the Dungeon: A Christian is not alone,2 Cor. 4. 9. when left alone: not forsaken, when forsaken: God and his Angells supply them the want of other comforts. Is it not a greater comfort that a Prince should come in Person to a subject, and cheare him up, than send a meaner man? And whence is this to me, Luke 1. 43. (said Eliza­beth) that the mother of my Lord should come unto me? Is it not the greatest comfort to a Christian soule, when God in want of meanes, comes immediately himselfe unto us, and comforts us by his Spirit? for in defects of second causes comforts are e­ver sweetest: therefore in all extremities, let us wait and hope still for mercy: If the visi­on stay (saith Habakkuk) wait, Habak 2. 3. for it will come.

This is a maine differenceDifferences of godly, and wicked. be­twixt the Child of God, and a [Page 103] person destitute of sound grace: for the Child of God in extre­mitie recovers himselfe; as Da­vid after a great conflict gets still the upper hand: Yet my soule keepe thou silence unto God: for God is yet good to Israel: Psal. 73. 1. as if hee should say, Though when I look upon my present outward con­dition, I stagger, yet when I consider more deepely of his dealing, I am resolved; God is good to Israel: thus after much tossing, they get up upon that rock which is higher than they But those, who are not upright­hearted, in any great extremity sinke downe with despaire, as heavy bodies to the Center of the Earth, without stop. The reason is, in their best estate they never were acquainted with relying upon God, but bore themselves up with flesh­ly helpes, which being taken a­way, [Page 104] they must needs fall down right: But a sincere Christian in midst of his flourishing estate acquainteth himself with God, and sets not his heart upon pre­sent things: Iob sayes, that which he feared in his best case, that [...]e­fell unto him: Therefore they can rest upon Gods mercy,Job. 3. 25. when other props are taken a­way.

Yet there be divers degrees of upholding us when we are at a spirituall losse:Of our sup­port in Spiritu­all losses. for usually in what measure we, (in the times of our peace and liberty) inor­dinately let loose our affections; in that measure are wee cast downe, or more deeply, in dis­comfort: when our adulterous hearts cleave to outward things more than becomes chas [...] hearts, it makes the crosse more sharpe and extreame: For, That which is not enjoyed with overmuch plea­sure, [Page 105] is parted withall without o­vermuch griefe. But for, spiritu­all extremities, oftentimes the strongest feele them with quick­est sense; for God herein re­spects not alwayes sinnes past, or more, or lesse measure of grace, as in Iobs case, who could without much distemper of soule, endure extremities of body and estate, but when God wrote bitter things against him; Job. I9. 25. presently he begins to sinke, and but begins onely: for when hee was at worst, he stayes himselfe upon his Redeemer, to the glory of Gods Grace, and shame of the devill: Thus sometimes God makes his Children triumph, whom he sets as Champions in defiance of Satar. They in weaknesse thinke they shall ut­terly faile and perish, but their standing our in greatest conflicts shewes the contrary.

[Page 106] But to come to that, which I intend chiefly to insist on; The Lord shall deliver me from every e­vill worke, &c. wherein we may see;

  • 1. The Author of his safety;
  • 2. The deliverance it selfe.

The Author is the Lord: No lesse then an almighty power is ne­cessary to deliver from any evill worke. For such is our inclina­blenesse to joyne with temptati­on; such the malice and strength of our enemy; so many bee the snares, and so cunningly spread in every thing we deale withall; that whatsoever delivereth us, must bee above Satan and our owne evill hearts; more wise, more powerfull, more gracious to preserve us; than any adverse power can be to draw us unto evill workes: In which case, well said Moses; when God in his wonted glorious presence [Page 107] refused to goe along with them O (saith Moses) if thou go [...] not with us, Exodus 33. 15. carry us not hence.

[Deliver] supposeth danger possible; or present: Beloved, Our lives are such, as stand in need of perpetuall deliverance. Our estate here is waving: The Church lives alwayes in tents,& hath never any hope of rest, un­till the day of triumph: there­fore, after forgivenesse of sinnes, followes, lead us not into tempta­tion: because though sins past be forgiven, yet we are in dan­ger to be led into temptation: let none promise a truce to him­selfe, which God promiseth not; if Satan and our corruptions joyne, we cannot be quiet: after sinnes of youth, we are in dan­ger of sinnes of riper age▪ for though by grace in some sort sinne be subdued, yet (untill it be wholly mortified) there will [Page 108] be some stirring up, untill that which is imperfect in us be abo­lished.

But I hasten to that which followes: The Lord will deliver me from every evill worke.

Whence (from the forme of the argument) observe, that, We ought to reason with God from former experience, 1 Sam. 17. 37. to future; yea it is a binding Argument with God:2 Cor. 1. 10. he loves to be sued, and pressed from former mercies, and suffers them to be bonds un­to him: men will not doe so, because their fountaine is soone drawne drie; But God is a spring that can never be empti­ed: as he was able to helpe in former time, so hee is also for the time to come: He is al­wayes, I AM, JEHOVAH; alwayes where he was, his Arm is not shortened; what hee hath done heretofore, he can do now.

[Page 109]We should therefore register Gods favours Vse. ( [...]hich is the best use wee can put out memories to) and make them so many ar­guments to build upon him for time to come, as David: 1 Sam. 17. 37. The Lord, that delivered me(saith he) out of the pawe of the Lion, and out of the pawe of the Beare, will deli­ver me out of the hand of this Phi­listine. Oh were we but acquain­ted with this kinde of reasoning with God, how undaunted would we bee in all troubles? we should bee as secure for the time to come, as for the time past, for all is one with God; Wee doe exceedingly wrong out owne soules, and weaken our faith by not minding of Gods favours. How strong in faith might old men be, that have had many experiences of Gods love; if they would take this course? every former mercy [Page 108] [...] [Page 109] [...] [Page 110] sho [...]ld strengthen our faith for a new: as conquerours, whom every former victory incoura­geth to a new conquest: So old favours should helpe us to set upon God afresh.

But what is the limitation here? from every evill worke: which words we will first touch a little severally, and then con­sider more particularly of them

Sometimes God speakes of duties as they issue from man; because indeed the will is mans from whence the duty comes; and therefore the Scripture speakes, as though the duty came from us, because the powers are ours from whence they spring. Sometimes the Scripture speakes of holy duties as they issue from a higher pow­er; from God: so here (The Lord will deliver me from every e­vill worke) he meanes, that God [Page 111] would stirre up his heart to a care to avoid evill workes. We are agents and patients in all we doe: we are agents, because the powers are ours; we are pa­tients; because the Lord doth all. Now it is the language of the holy Ghost for the most part▪ when he speakes of good duties▪ to goe to the fountaine; especially when faith is to bee strengthened.

But how doth God deliver?Quest. Answ.

By keeping us from occasions; or by ministring strength, if oc­casions be offered: by giving oc­casions of good▪ and by giving a heart to entertaine those oc­casions. He preserves us from evill works by planting the graces 1 of faith, and of feare in us, where­by wee are preserved; and by peace which guards our soules from despaire; and tumultuous thoughts; yea hee preserves us [Page 112] from evill workes,Philip. 4. 7. through faith unto his heavenly Kingdome.

2 In a word, God preserves his children by making them better: by weakning corruptions by his Spirit, stirring up a cleare sight and hatred of the same in them: and by withdrawing occasions which might prevaile over us, and by keeping us from betray­ing our selves unto them: by chayning up Satan, untill our strength be such as may incoun­ter him; a great mercy it is, though little thought on, that God lettet [...] not loose Satan upon us every moment; how should this stirre us up with Da­vid to thankfulnesse and depen­dance upon God.

He delivers also wicked men from dangers; (not out of any love to their persons, but) be­cause he hath some base service for them to undertake, to exer­cise [Page 113] the patience of his children, and vexe others better than themselves, which is not fit for godly men to doe: They are onely gods Rod, and their deli­verance is no preservation, but a reservation to worse mis­chiefe; it is not a bettering de­liverance.

But God delivers his, graci­ously, not onely from danger, but from those evill workes they are subject to fall into in their danger; it is not ill, to suf­fer ill, but to doe ill. For, doing ill makes God our enemie; suf­fering ill doth not: doing ill staines and defiles the soule, and blemisheth the Image of God in us; suffering ill doth none of this: doing ill [...]inders commu­nion and acquaintance with God; suffering ill doth not: God is more immediately ac­quainted with the soule in suf­fering [Page 114] ill. Doing ill is the cause of all i [...]s; suffering ill, comes from doing ill: the ill of sinne, is the ill of ils, because it is evill it selfe, and the cause of all o­ther evills whatsoever: We may thanke our ill in doing, for our ill in suffering; and therefore the Apostle is well assured what he sayes, The Lord will deliver mee from every evill worke, not from every inward infirmity and weaknesse, but from every evill worke that is scandalous and of­fensive to him.

It is an aggravation of ill when it is manifested; for then it either taints orgrieves others. Indeed so soone as the resoluti­on of the soule hath passed it, when the will resolves on such a thing, it is done, both in good and evill, before God. But in regard of the world, and of the Church we live in; the bring­ing [Page 115] of the worke upon the stage (as it were) is an aggravation of evill; because (besides the hurt which is done to evill men) good men are either hurt or vexed at it. Therefore the Apo­stle saith, The Lord will deliver me from every evill worke. This a Christian should especially la­bour for, that God in all things would keepe him free from sin. Yea this differenceth a Christi­an from another man; take a carnall man when hee is like to fall into danger, he studies how to get out of suffering evill, not how to prevent doing evill; hee plots, devises, and intangles himselfe in his owne wit, and makes the matter worse by e­quivocation, and such like sin­full courses, as we might learne from the Papists, if we had not enough from our owne breast. But Pauls care was to be delive­red [Page 116] from evill workes: For a man indeed is never overcome (let him be never so vexed in the world by any) till his conscience be crackt. If his conscience and his cause stand upright, he pre­vailes still,Rom. 8. 37. In all these things wee are more than conquerors, saith the Apostle. The meaning is, sufferings cannot quell our cou­rage, they cannot staine our conscience, they doe not hurt the cause, but it gets victory in despight of them: so that our courage is undaunted, and our conscience abides unstained: let it be our care therefore, to take heed of evill workes. Looke into the world and see what is the care of most men we converse with, oh, if they can get such a place, if they can get such an estate! I, but it can­not be had without finful abase­ment, without cracking of con­science, [Page 117] and unlawfull engage­ment: O say they, it is no mat­ter, God will pardon all, I care not so I may have my wish; this is the heart of many grace­lesse persons that are not led with heavenly respects. But take a Christian, and he had ra­ther beg, doe any thing in the world, than doe a thing unwor­thy his profession, unbeseeming the Gospell, or that high calling whereunto hee is called. Shall such a man as I doe this? hee will not, and therefore his care is to take heed of ill workes: for then he is sure to have God his friend, who hath riches and ho­nour enough for him, because the earth is the Lords and the ful­nesse thereof: Psal. 24. 1. this is the care of a judicious wel instructed Chri­stian.

But marke the (Extent) from every evill worke: Saint Pauls [Page 118] care is not for one or two, but that God would keepe him from e­very evill worke.

Why so?

Because he that truly hates one sinne,Why S. Paul sayes from eve­ry evill worke. will hate all the kinds of it, both come from the same love of God: he that loves God as he should, will hate whatso­ever God hates: and have respect to all Gods Commandements (as the Psalmist speakes) partiall o­bedience,Psal. 119. 128 is indeed no obedi­ence at all: for he that obeyes one, and not another, obeyes not simply because of the Com­mander to yeeld obedience un­to him: but onely to satisfie his owne corrupt nature, picking and choosing what pleases him­selfe, which belongs not to an inferiour, but to a superiour to doe: And therefore, such make themselves gods, in that they sin­gle out easie things that doe [Page 119] not oppose their lusts, which are not against their Reputati­on, &c. and therein perhaps they will supererogate, and doe more than they need, onely be­cause they will have a compen­sation with God, that he should quit with them for other things: I have done that, and therefore he must beare with mee in this. Oh, but there is no compensati­on here; a man is never so strait­ned but he may escape without sinne: there is no pretence will serve: but we must abstaine from every evill worke: Satan keepes many men in his snare by this, and so he hath them safe in one sinne, hee cares not: there­fore he will suffer them to heare, read, and pray, &c. holding them fast in one raigning sinne, wherein hee will let them alone till the time of some great affli­ction, or death; and then he will [Page 120] roare upon them. Oh beloved, wee cannot provide worse for our owne soules, than to cherish a purpose of living in any one sin, for that is enough for the devill to hold his possession in us by, and at the houre of death to claime us for his owne. If wee regard any iniquity in our heart, the Lord will not heare our prayers, Psal. 66. 18. I beseech you therefore let us labour to have cleare conscien­ces, freeing our selves from a purpose to live in any sinne; that in all our slips and failings we may say with an honest heart My purpose was not to do this, but to refraine from wickednesse.

Againe, he speakes of this for the time to come; the Lord will deliver me from evill: A true Christian is as carefull to avoide sinne for the time to come, as to bee freed from the guilt of sinnes past. Iudas may desire to have his [Page 121] conscience freed from former sinnes, but Indas cannot desire to be a good man for the time to come. Nothing argues a good conscience more than this. The most wicked wretch that breathes, may desire to have his conscience stilled, and yet ne­ver have any purpose or power to abstaine from sinne; but like a dogge (after he hath disgorged himselfe) returne to his vomit againe. True Repentance is a turning from former evills, to a contrary good. Our griefe no further yeelds comfort of sound repentance, then it hath care at­tending for prevention of sinne; according to that which Christ said to the woman taken in a­dultery, Goe, and sinne no more, and as David prayes Purge me O Lord and cleanse me (but withall) establish me with thy free spirit for the time to come: As if hee [Page 122] should say, Lord I know it is not in man to order his owne wayes, I desire not the forgive­nesse of my sinnes, that there by I might with more liberty of­fend thy Majesty, but with par­doning grace, I begge preven­ting grace; No false heart can move such a desire as this to God A gracious heart that prayes aright, prayes as well that God would preserve him from fu­ture sinne, as forgive him his former sinnes. It is a ridiculous thing of the Papists, to make confession of a sinne which they meane to commit; as some late Traitors confessed such and such things which they were to act, & were straight absolved for it: So your cursed duelists that will pray and repent when they meane presently to fall one upon ano­ther. Is this repentance, when a man is inveigled with the sin [Page 123] hee meanes to commit: and cannot overcome himselfe in the case of revenge? Doe these men thinke they repent? No certainely, repentance is of sinnes past, and the carriage of every true Christian is to avoide evill for the time to come.

Againe, it is here a perpetna­ted Act; the Lord will deliver me still from every evill worke: whence you see that In every evil worke we are tempted to, we need de­livering Grace, as to every good worke assisting Grace. Indeed our whole life (if we look upwards) is nothing but a deliverance, but if we looke to our selves, it is no­thing but danger and a war­fare; and therefore wee have need of a deliverance. How lit­tle a temptation turnes over a great man? as sometimes a lit­tle winde turnes over your mighty gallies. We see this in [Page 124] David and Salomon, and (if God leave us to our selves) even the strongest man in the world, how soone is he overturned? in the midst of sinsull occasions, how ready are wee to joyne with them, and betray our owne soules?

But from the whole, take it as it comes from God altoge­ther, the truth is thus much, that a Christian, who is privy to his own soule, of good intentions to abstaine from all ill for the present, may presume that God will assist him a­gainst all ill workes for the time to come. I say a Christian that hath his conscience telling him, that he meanes to be better, and is not in league with any sin, may beleeve this for the time to come, that God will keepe him from evill workes. I speak this, because many who are yet sin­ners, thinke it in vaine to strive; [Page 125] for they shall never bee better. What doest thou talke man? hast thou a minde to be better? God will meet thee one time or other: is thy will at liberty? he that gives thee the will, will also give thee the deed: is not this the Promise that God will deliver thee from every evill worke? and therefore away with all discouragements.

O but There are sonnes of Anak mighty Giants, Object. that molest mee; my sinnes are as so many Giants to stop my proceeding, I shall never be [...] better: Sol. Say not so; nay, rather thou wilt not be better: thou art in league with some secret sinne, thy heart riseth against those that reprove thee of it, thine owne conscience tells thee that thy heart is naught: for if thou wouldst set thy selfe to o­bey God in truth, assuredly he would deliver thy soule. And [Page 126] therefore the Apostle to pre­vent such doubts, speakes of de­liverance from evill workes, as comming from God.

But some may object,Object. we sin every day; and if we say we have no sinne, 1 John 1. 8. wee deceive our selves, and the truth is not in us.

You must not understand this Phrase Legally in the vigor of it;Answ. as that God will deliver us from every ill thought, or rising in the heart, or from every out­ward slip and failing, &c. But by every evill worke, the Apostle meanes, every reproachfull sinne that breakes the peace of our consci­ence, that swallowes up a mans sal­vation; from such kinde of sins that bring a staine and discre­dit unto a mans profession, that wound his soule, and may dis­courage others, the Lord will deliver his▪ he will keepe them from greater sinnes altogether, [Page 127] and from being in league with lesser. You know in falls there are severall degrees, there is a slip, a falling, and a falling on all foure, (as we say) a flat falling: Now God will deliver his chil­dren from falling so fouly.

Nay, Sometimes he will deliver 2 them from evill workes, by not de­livering them from evill workes: How God de­li [...]ers from ill workes, by not delivering. Hee will deliver from great ill workes, by letting them alone in losser ill workes. God deli­vers from evill divers wayes, he delivers from falling into ill, and he delivers out of ill when we are fallen, he delivers from ill likewise by supporting us: nay, which is more, he delivers from ill workes by ill workes.

How is that?Quest.

How doe Physitians deliver from an Apoplexie [...] from a Le­tharg [...]e?Sol. Is it not by casting the sicke person into an Ague, to a­waken [Page 128] that dull sicknesse: so God to cure the conscience of a man, when he sees him in dan­ger of security by those soule­killing sinnes, Pride, Covetous­nesse, Loosenesse, Hypocrisie, and the like, suffers him sometimes to fall into lesse offences, to a­wake his conscience, that being rouzed up he may fly to Gods mercy in Christ: so infinite is Gods care this way that he will deliver either from ill workes, or from the evill of ill workes; or if hee deliver not from ill workes, yet hee will deliver us from worse workes by those ill workes: Austin saith, I dare presume to say, it is profitable for some men to fall: if a man be of a proud peremptory dis­position, or of a blockish, dull, and secure nature; it is good he should bee acquainted what sin he carryes in his breast, where [Page 129] his corruptions are, &c. that so he may know himselfe and his danger the better.

I beseech you make use of this,Vse to helpe your faith and thankfulnesse; when we are deli­vered from evill workes, it is God that doth it: The consi­deration whereof mee thinkes should strengthen our faith a­gainst Satan and all his fiery darts, and incourage us to set confidently upon any corruption, that we are moved to by others, or our owne naturall inclinati­on; It is Gods enemy, and it is my enemy: it is opposite to Gods will, and it is an enemy to my comfort; God will take my part against that which is opposite to him, he hath promi­sed me to assist me against every evill worke by his holy Spirit. A Christian is a King,Revel 1. 6. and hee hath the triumphing Spirit of [Page 130] Christ in him, which will pre­vaile over all sinne in time.

But some poore soule mayObject. object; Alas, I have beene as­saulted by such a corruption a long time, in a grievous man­ner, and am not yet delivered from it.

God doth by little,Answ. and little purge out corruption, as every stroke helpes the fall of the oak, the first stroke helpes forward: so every opposing of corruption (never so little) helpes to root it out, and it is weakned by lit­tle and little, till death accom­plish more mortification:

But to proceed, God doth not onely deliver from evill workes, but preserves us to his hea­venly Kingdome. We must take [preserve] here in its full bredth he preserves us whilst he hath a­ny worke for us to doe in this life; and when he will have us [Page 131] live no longer, he will preserve us to heaven: howsoever by death he takes us away, yet e­ven then the Lord still preserves us.

Hee will preserve us in our outward estate,Under-preser­vers of the Saints. by himselfe, and by under-preservers, for there be many such under God: as Angels that are his ministring spirits, and Magistrates who are the shields of the earth, they may preserve under God; and likewise Ministers that are the Chariots and horsemen of Isra­el; and good Lawes, &c. but God is the first turner of the Wheele, we must see him in all other preservers whatsoever. And therefore the Apostle in the language of the holy Ghost, and of Canaan, saith here:Psal. 47. 9. The Lord will preserve me. 2 Kings 2. [...] 2. And ra­ther than a man shall miscarry when God hath any thing for [Page 132] him to doe, God will worke a miracle.Dan. 3. 25. and 6. 12. The three men could not be burned in the fire, God so suspended the force thereof: Daniel could not bee devoured of the greedy Lions, &c. rather than Gods purpose shall faile, that a man should perish before the time that God hath allotted him, the Lions shal not devoure, and the fire shall not burn; God hath measured our glasse and time even to a moment, and as our Saviour Christ (out of knowledge of this heavenly truth) saith, My time is not yet came: so let us know that till [...] houre comes, all the Devils in hell cannot hurt one haire of our head: And this is a won­drous ground of confidence, that we should carry our selves above all threatnings, and above all feares whatsoever.John 19. 10. Thou canst doe nothing except it were given [Page 133] thee (saith Christ) to bragging Pilate, who boasted of his pow­er: alas, what can all the ene­mies of Gods people doe except God permit them?

If a King or a great man should say to an inferiour, Goe on, I will stand by thee and pre­serve thee, thou shalt take no harme: what an incouragement were this? Oh but when God shall say to a Christian, walke humbly before me, keepe close to my word, be stedfast in the wayes of holinesse, feare not man, you are under my protecti­on and safeguard, what an in­couragement is this to a belee­ving soule.

But put case wee cannot bee preserved from death, (for so it was here with the Apostle, hee dyed a bloody death) Why let us observe his blessed carri­age in all this, and doe likewise: [Page 134] I regard not that, saith hee, doe your worst, God will preserve me still. So it should be the bent of a Christians soule to come to God with this limitati­on, in his faith and in his prayer: Lord if thou wilt not deliver me from suffering ill, preserve me from doing ill: If thou wilt not preserve mee from death, preserve me from sinfull workes. This we may build on, that ei­ther God will preserve us in life, or if we die, he will preserve us in death to his heavenly King­dome. And sometimes God pre­serves by not preserving from death: for indeed death keepes a man from all danger whatso­ever; hee is out of all gun-shot when he is once dead: death is a deliverance and a preservation of it selfe, it sends a man to hea­ven straite, and therefore the Apostle knew what he said, The [Page 135] Lord will preserve mee to his hea­venly Kingdome.

That is, he will preserve me til I be possest of Heaven, hee will goe along with me in all the passages of my life: he will cary me through all, and bring mee thither at last. As the Angell that strooke off Peters bolts, shined in the prison, Acts 12. 7. and carryed him out into the City: So God by his Spirit, shines into our soules, and carryes us through all the passages of this life, ne­ver leaving us till he have brought us to his heavenly King­dome.

And not to open unto you things that are beyond my con­ceit, much more my expression; what a state this heavenly king­dome is, unto which S. Paul ho­ped to be preserved: observe briefely thus much, [Page 136]

  • 1. It is a Kingdome; of all con­ditions the freest:
  • 2. The most glorious:
  • 3. The most abundant in all sup­plies:
  • 4. It is a heavenly Kingdome:
  • 5. It is an everlasting King­dome.

Things the neerer the Hea­vens they are,The excellency of the heavenly Kingdome. the purer they are; 1. heaven is a most holy Kingdome, no uncleanenesse can enter there. 2. it is a large Kingdome, and 3. an everlast­ing Kingdome. Other mens Kingdomes determine with their persons; perhaps they may live to out-live their glory in the world; as Nero did (the king that Paul was under now, when hee wrote this Epistle) who came to a base end: But this Kingdome can never be sha­ken: Gods preservation shall end in eternall glory.

[Page 137] Here is a speciall ground to Gods children of perseverance in weldo­ing: Vse 1. what, doth God under­take, even from himselfe to de­liver us from evill works which might indanger our salvation, and to preserve us untill he have put us into heaven? where is the popish doctrine of falling a­way then?Object. Oh but I may sin and so fall away: Sol. I, but God will deliver us from evill workes, he takes away that objection: Hee that keepes Heaven for us, keepes us for heaven, till he have put us into possession of it; We are kept (we are guarded as the word is) by the power of God to salvation. 1 Pet. 1. 5. Salvation is kept for us, and we for that; If we indanger heaven any way, it is by ill workes, and God keepes us from them: what a most comfortable do­ctrine is this.

But to adde a second,Vse 2. against [Page 138] that foolish, vaine, and proud point of Popish Merit; we see what a straine they are in: first before conversion, they will have Merit of congruitie, that it befits the goodnesse of God, when we doe what we can, that we should have grace. 2. When wee are in the state of grace, they will have Merit of condigni­ty; but how can that be, when as free grace runnes along in all? God preserves us from evill workes, and preserves us to his hea­venly Kingdome of his meere love and mercy; where then is the merit of man? Indeed, wee doe good when we doe good, but God inables us: wee speake to the praise of God, but he o­pens our mouth: we beleeve, but God draws our heart to it: as Austin sayes, we move, but God moves us.

I beseech you observe fur­therVs [...] 3. [Page 139] here: How compleat Gods fa­vours are to his: He deales like a God: that is, fully, and eternally with his children. If he deliver, it is from the greatest evill; if he preserve, it is to the greatest good; Who would not serve such a master? O the basenesse of the vile heart of man, that is a slave to inferiour things, and affraid to displease men, never considering what a blessed con­dition it is, to be under the go­vernment of a gracious God, that will keepe us from ill (if it be for our good) for ever; Out­wardly from evill workes, in­wardly from the terrors of an il conscience; that will preserve us here in this world, and give us heaven when we have done. I beseech you let this compleate and full dealing of God quicken us to a holy courage and con­stancy in his service.

[Page 140] And see here a point of hea­venly wisdome: Vse 4. to looke (when we are in any danger) with the Apostle to the heavenly King­dome. When we are sicke, look not at death; Paul cared not for that, but sayes he; The Lord will preserve me to his kingdome. Hee looked to the bank of the shore as a man that goes through a ri­ver, hath his eye stil on the shore so the Apostle had his eye fixed upon heaven stil, I beseech you therefore in all dangers and di­stresses whatsoever (if you would keepe your soules with­out discouragements, as you should) bee much in heaven in your thoughts, minding the things above, and conversing with God in your spirits. Look to the Crowne that is held out to us: let our mindes be in hea­ven before our soules. It is a wondrous helpe to our weake­nesse [Page 141] in the time of trouble, not to thinke; I am full of paine, I must be turned into the grave, and rot, and what shall become of me then, &c. away with this carnall reasoning it much wea­kens faith and damps the hearts of Christians.

Againe,Vse 6. How doth this arme the soule with invincible courage in any trouble: God may call mee to trouble, but he will preserve me in it that I shall not staine my conscience; What a ground of Patience is this? Patience is too meane a word: what a ground of joy and triumphing is it? We rejoyce under the hope of glory. Rom. 5. 2. A Christian should triumph in soule over all evills whatsoever, and be (as the Apostle faith) more than a Con­queror; Rom. 8. 37. considering that God will be present with him all his life long and after that bring [Page 142] him to an everlasting kingdome: what an incouragement is this? Heaven is holy, and shall we not fit our selves for that blessed e­state. There is much holinesse required for heaven: the sinfull, wicked, malicious, poysonfull world, layes reproaches upon holinesse;Heb. 12. 24. but without it no man shall see God. Doth that man beleeve he shall obtaine a hea­venly kingdome, who never sits himselfe with holinesse for it? Oh no: Faith and hope have this efficacie (in the breast) wheresoe­ver they are, to frame the heart to the thing beleeved. 2. Pet. 3. 13. If I beleeve a kingdome to be where righte­ousnes and holinesse dwelleth; this beliefe forceth me to carry my selfe answerable to the state there. And therefore (saith the Apostle) Our conversation is in heaven, Philip. 3. 23. from whence we looke for the Savioure, &c. because he was [Page 143] assured of heaven, therefore he conversed as a Citizen of hea­ven before he came there. Hee praised God, kept himselfe un­defiled of the world, and con­versed with the best people; eve­ry way he carryed himselfe (as much as earth would suffer him) as they do [...] in heaven. Certain­ly, He that hath the hope of a hea­venly kingdome, 1 J [...]hn 3. 3. is pure as Christ [...]s pure: He endeavours and aimes to be holy as God is holy who hath called him. Faith is of efficacy to conforme a Chri­stians carriage to the likenesse of him whom he beleeves to be so excellent. And therefore they are insidels and have no saving faith, prophane persons; who live in sinnes that staine their consciences, and blemish their conversation: not beleeving that there is a heaven. Deceive not your selves, neither Whore­mongers, [Page 144] nor Adulterers, 1 Cor. 6. 9. nor Ex­tortioners, &c. shall inherit the kingdome of God. Doe men who live in these sinnes (with­out remorse) thinke to come to heaven? as though they should come out of the puddle to hea­ven? no,Mat. 25. 41. no, away you workers of iniquity, I know you not, faith Christ. Let no man cherish presumptions of a heavenly kingdome; except hee abstaine from all sinnes against consci­ence; The Apostle when hee would urge to holiness of life, uses this argumentCol [...]ff. 3. 1. If you be ri­sen with Christ, seeke those things that are above, where Christ is at the right hand of the Father.

Well, let us oft (I beseech you) present unto our soules the blessed condition to come, which will be effectuall to quic­ken and stirre us up to every good duty, and comfort us in [Page 145] all conditions whatsoever. What will a man care for cros­ses, and losses, and disgraces in the world, that thinkes of a hea­venly Kingdome? What will a man care for ill usage in his pilgrimage, when he knowes he is a King at home? Wee are all strangers upon earth, now in the time of our absence from God: what if we suffer indigni­ties, considering that we have a better estate to come, when we shall be some body? What if wee passe unknowne in the world? It is safe that we should doe so: God will preserve us to his heavenly kingdome, and all that we suffer and endure here, it is but a fitting for that place. David was a King annointed ma­ny yeares ere hee was actually possessed of his Kingdome; but all that time betweene his an­nointing and his investing into [Page 146] the Kingdome; it was a prepa­ring of him, by humility, that he might know himselfe; and learne fitnesse to govern aright: So wee are apointed Kings as soone as we beleeve: for when we beleeve in Christ who is a King, Priest, and Prophet, wee communicate with his offices: we have the same blessed anoint­ing powred on our Head, [...] and runnes downe about us. But we must be humbled by crosses, and fitted for it, wee must bee drawne more out of the world, and bee heavenly minded first.

Would you know some rules of discerning whether heaven belongs to you or not? [...] In brief 1 doe but remember the qualifi­cation of them that must reign: those that labour daily to purge themselves of all pride and self­confidence: that see no excellen­cie in the creature, in compari­son [Page 147] of heaven: that see a vanity in all outward things, which makes them humble in the midst of all their bravery: those that see themselves empty of al, without Gods favour: The poore in spirit &c. theirs (saith Christ) is the Kingdome of Heaven.

2. Faith makes us Kings, be­cause 2 thereby wee marry the King of Heaven: the Church is the Queene of Heaven, [...]and Christ is the King of Heaven. Where this grace is in. truth, happines belongs to that soule.

3. Those that are Kings have 3 a [...]royall spirit; the hopes of a yong Prince puts into him a great deale of spirit, otherwise perhaps above his disposition. So all that are Kings, have a roy­all spirit in some measure, which naiseth them above all earthly things, and maketh them see all other things to bee nothing in [Page 148] comparison of Christ, to bee but drosse and dung, Philip. 3. 8. as holy S. Paul saith. Those therefore that are slaves to their base justs, to riches, honour, pleasure, &c. know not what belongs to this heavenly Kingdome. What doe men thinke to reigne in heaven, when they cannot raigne over their owne hase corruptions? Wee see David prayes to God for an inlarged spirit,Ps [...]l. 51. 12. that hee might bee capable of the best things; and certainely those that have this knowledge are of a spirit above the world more ex­cellent than their neighbours as the Wiseman saith. You can­not shake them with offers of preferment, or with feares: they will not venture their hope of e­ternity for this or that base earthly thing, they are of a more royall spirit than so.

I beseech you therefore let us [Page 149] discerne of our spirits, what they are; whether God hath sta­blished us with a free spirit or not: the kingdome of Heaven is begunne upon earth, the doore whereby wee must enter in, is here. Those graces must be begunne here which must fit us for happinesse hereafter, as the stones of the Temple, 1 Kings 6. 7. were first hewne and then laid upon the Temple, so wee must bee he wne and fashioned here, ere we can come thither: those that are not fitted and squared now, must never thinke to be used of God as living stones of his Tem­ple then. A word now of Pauls use of all, and so I conclude:

To whom be glory for ever and ever.

When he had mentioned the heavenly kingdome, and set him­selfe by faith (as it were) in pos­session of it; hee presently be­ginnes [Page 150] the employment of hea­ven; to praise and glorifie God: even whilst hee was on earth. For faith stirres us up to doe that which wee shall doe when we obtaine the thing beleeved: it is called the evidence of things not seene; [...]eb. 11. 1. and makes them (as it were) present to the soule. Because when we are in heaven (indeed) we shall doe nothing else but praise God. Faith ap­prehends it, as if he were now there (for all is sure to faith, God having said it, who will doe it) and sets the soule upon that employment here, which it shall have eternally with God hereafter.

It is therefore Christian wis­dome, to fix our soules on good meditations, to have them wed­ded to good thoughts, to have those praeclar as cogitationes, be [...]it­ting Christians, that may lead [Page 151] us comfortably in our way to heaven: Let a man thinke of Gods deliverances past, and that will strengthen his faith for the future deliverances: Let him thinke of future deliverances, and that will lead him to a king­dome, to praise God: and this praising of God will stretch his soule, for [...]ver and for ever: as if there were no time sufficient to glorisie God, that is so excel­lent and glorious. What a blessed condition is this, to have Gods spirit warming our soules and perfuming our spirits with holy ejaculations, continu­ally putting us upon the em­ployment of heaven, till at length it hath safely brought us thither.

Here then is the use of al uses: What is the former use which Paul makes of the experiēce of Gods deliverāce? The Lord hath [Page 152] delivered me; aud therefore he will deliver me: but what use doth he make of this, that God will deliver him? To glorisie God: here is the end of all ends, to praise God; happy wee when Gods end and our end meet to­gether. Hee hath made all for his owne glory, and when wee with a single eye can ayme at that too, what a sweet harmony is there?

To direct us in this duty in 1 praising God, let us with Paul (for I goe no surther than the text leads me) seriously medi­tate on Gods mercies, both past and to come; nothing moves thankfulnesse more than this. A Christian when hee lookes backwards hath comfort; and when he lookes forward, he sees comfort still: for preservation, and Kingdomes, and Crownes abide for him. If a man would [Page 153] praise God therefore, let him consider how graciously God hath dealt with him: Hee hath delivered me already by Jesus Christ, from sinne and eternall wrath; and he will deliver mee from every evill worke to come, that may indanger my salvati­on. Thinke of these things, and see whether your hearts can bee cold and dead or no; see if your spirits can be streightned. Cer­tainely both heart and mouth will be full, thou canst not but say in the apprehension of Gods mercies: To him bee glory for e­ver.

2. Consider the kindes of fa­vours 2 thou receivest, they are ei­ther positive or privative: spiri­tuall, or temporall. Positive, the Lord will preserve me: priva­tive, the Lord will deliver mee from every evill worke. Tem­porall, the Lord in this life will [Page 154] keepe me: spirituall, he will de­liver me from the power of sin: Eternall, Hee will preserve mee to his heavenly Kingdome. Thinke forward or backwards: out­ward or inward: spirituall or temporall: where ever you looke, tell me if you can doe o­therwise then breake out with the holy Apostle, in the praises of so good a God.

3 And 3. Thinke of the great­nesse of all these: the greatnesse of the deliverance from sinne, and damnation. The Apostle to make himselfe the more thankfull, saith; he was delivered out of the mouth of the Lion: he had large apprehensions of Gods good­nesse; So should we, beloved, consider the greatnesse of the misery we are in by nature, be­ing slaves of Satan, in danger to slip into Hell every moment; and when God hath secured us [Page 155] from this, thinke of the great­nesse of the benefit, a heavenly kingdome. When we think not only of the benefits, but of the greatnesse of them; it is a won­drous incouragement to bee thankfull. Labour then to have a due and high esteeme of every mercy. God hath brought us out of darknesse into marvellous light, saith the Apostle; Great is the mystery of godlinesse, and the unsearchable riches of his grace, he had not words bigge enough to expresse Gods goodnes: Oh the heighth, and bredth, and depth, and length of his love. When we consider these dimensions, our thankfulnesse must be answera­ble.

Againe, if you would bee 4 thankfull; Labour to have hum­ble spirits, to see God in all things, and then you will sacrifice to him alone; not to thy parts, and [Page 156] graces, friends, abilities, &c. the meeke are fit to pray to God, Seeke the Lord yee meeke of the earth; Zeph. 2. 3. and an humbled meeke soule is the fittest to praise God of any other; he that knowes he is worthy of nothing, will blesse God for any thing: he that knowes he hath nothing in himselfe, will be thankfull for the least measure of grace: an humble soule is a thankfull soule. We see it was Pauls disposition here; he gives all to God, which makes him so breake out in praising his name.

5 Againe, if wee would bee thankfull (as Paul here) and be­ginne Heaven upon Earth; La­bour to be assured of salvation, and perseverance in thy Christian course. The Papists that speake against Assurance and Perseve­rance, kill prayer and praising of God. Shall a man praise God for that which he doubts of? I [Page 157] cannot tell whether God will damne me or not, perhaps I am but fitted as a sheepe to the slaughter, &c. how shall a man praise God for any blessing hee enjoyes, when these thoughts are still with him? how shall a man praise God for salvation, when perhaps he shall not come to it? how shall a man praise God for that which perhaps he may fall from, before hee die? when perhaps hee is Gods to day, and may be the Devills to morrow? How can there bee a hearty thankes, but when a man can say, The Lord will deli­ver me from every evill work, that by mine owne weaknesse, and Satans malice, I may occasio­nally fall into, betwixt this and Heaven? Therefore if we would praise God as we should, let us worke our hearts to labour af­ter assurance of Gods favour, [Page 158] let us redeeme our precious time, and every day set some time apart to strengthen our e­vidences for heaven, which will set us in a continuall frame to e­very good worke.

Thus wee see out of Pauls ex­ample, how we should be dis­posed here, to be in heaven be­fore our time. For, undoubtedly he who praiseth God is so much in Heaven, as he is given to thankful­nesse; for hee is in that imploy­ment now, which shall be there altogether. But how long doth he desire that God should have glory? For ever and ever.

A Christian should have the extent of his desires of Gods glory, Obser. carried to eternity. Upon what ground? because God intends him glory for ever and ever: a Christian that is assured of his salvation, is assured that God will eternally glorisie him: He [Page 159] knowes that Christ is King for ever: He knowes that Christ is a Priest for ever: He knowes that the state and condition that he is kept for, is everlasting, It is an inheritance immortal and un­de [...]iled, 1 Pet. 1. 4. that fadeth not away: and therefore he saith, Hath God e­ternall thoughts of my good? and is Christ an eternall head? an eternall King to rule me both in lise and in death? Surely I will extend my desires of his glory as farre as hee extends his purpose to doe me good. Now his purpose to doe mee good is for eternity, and my desire that he may have glory, shall be [...]or eternity, world withont end. This is the disposition of a gracious soule, not that God may be ho­noured by him alone; but of all. To whom be praise (not by me) but by all; I am not sufficient enough to praise him: To him [Page 160] be praises in the Churches through­out all ages for ever: David had not largenesse enough in him­selfe to blesse God; and there­fore hee stirres up his spirits, and all within him to praise his holy name, Psal. 103. as if all were too little to set out the glory of Gods infinite goodnesse, mercy, wisedome, and power; those gracious attri­butes, that shew themselves glorious in bringing man to sal­vation, and in governing the Church.

Learne this duty therefore:Vse. If we will make good to our owne soules, Vse. that we are in the state of grace, we must plot for eternity, and indeavour to lay a ground and foundation, that the Church may flourish for eternitie. No man can warrant himselfe to be a good Christian, but he that labours to have the Church and Com­mon wealth flourish; to have a [Page 161] happy Kingdome, happy go­vernment, and happy lawes: not onely to have the Church in his owne Familie, but that the Church may flourish in those that stand up when we are gone the way of all flesh: and there­fore to declare the minde of God, and his favours to us, and our children, that they may strengthen their experience, with their fathers experience, and say to God, Thou art the God of my Fathers, therefore be my God; those that are cal­led to places of dignity, should consider that it is required at their hands to labour, that there should be meanes to continue Religion, even to the worlds end (if it may be) and to stoppe all the breaches in this kinde. And if it were possible, it were to be wished that there were set up some lights in all the darke [Page 162] corners of this Kingdome, that might shine to those people that sit in darknesse, and in the shadow of death.

2 One way is, to have a care that there be no breaches made upon the sound doctrine that is left unto us, and hath beene sealed up by the blood of so many Martyrs. Wee had it dearely, it hath beene taught by our forefathers, and sealed with their blood; & shall we betray it? No, let us labour to deliver it to our posterity, from hand to hand, to the com­ming of Christ; and then wee shall in effect (and not in word onely) doe that which Paul saith here, labour to glorifie God for ever and ever, both in the Church, and in heaven. Surely those that will glorifie God in heaven, hee will have them so disposed, to glorifie him on earth.

[Page 163] It is a dangerous thing when persons are naught; wee see what comes of it (especially if they be great:) It is said of Ma­nasseh when God had forgiven him his sinne, yet afterwards God plagued the Kingdome for the sinnes that Manasseh com­mitted:2 Kings 24. 3. how can this bee? be­cause he by his sinne (though he repented, himselfe) yet set the Kingdome in an evill frame. And no question but hee had naughty principles: and among people that are given to licenti­ousnesse, if there bee any thing in great men, it will goe to po­sterity after them. So that when Governours are naught, they are not onely a poison to the Church and State, while they live, but the mischiefe of it is, after and after still. And so it is in the best things, if the Gover­nour be good, hee layes a foun­dation [Page 164] of good for the King­dome in time to come, as well as for his owne time.

How will it shame a man when he shall thinke, I doe these things now, but what will Po­sterity thinke of me? what will be the remembrance of it when I am gone? then my name will stinke. The wicked Emperour Nero, was of this resolution whē he should die: Let Heaven and Earth mingle together, saith he, when I am gone: He knew him­selfe to bee so naught, and that he should be so evill spoken of, that he wished there were no posterity, but that the world might end with him. So it is the wishes of those that are wretches themselves, and that lay a foundation of wretched times after; they wish that Heaven and Earth may mingle, that no man might censure [Page 165] them when they are gone. What a shamefull condition is it for men to gratifie a number of unrulie lusts, and give such sway to them, as to doe ill while they live, and to lay a foundati­on of misery for after-times.

On the contrary, what a good thing is it (like Iosi [...] and Nehe­miah) to bee full of goodnesse while wee live? and to lay a foundation of happinesse and prosperity to the Church and State when we are gone? What a happy thing is it when a man is gone, to say, such a man did such a thing? he stood stoutly for the Church, for Religion, he was a publique man; he for­gat his owne private good, for the publique; he deserved well of the times wherein hee lived. What a blessed commendation is this (next to Heaven) to have a blessed report on earth? and [Page 166] to carry such a conscience, as will comfort a man that he hath carryed himselfe well, and a­bounded in well doing.

I beseech you let us thinke of this; For ever and ever: it is not enough that we be good in our times that are circumscribed to us; but as God hath given us immortall soules, and preserves us to immortall glory, and a crowne of immortality: so let our thoughts and desires be im­mortall, that God may be glo­rified in the Church world with­out end. Oh what a sweet com­fort will it be when we are on our death-bed, to thinke what we have done in our life times? then all our good actions will come and meet together, to comfort and refresh our soules.

The better to incourage us to glo­rifie God while we are here; Incourage­ments to glo­rifie God. and to lay a foundation to eternize his [Page 167] glorie for the time to come; Consider, 1 Sam. 2. 3o. I. Gods gracious promise: 1 Those that honour me I will ho­nour. If we had inlarged hearts to honour God, God would ho­nour us; he hath passed his word for it. If a King should say so, O how would we be set on fire? how much more when the King of Kings saith it.

2. Consider, that wee honour 2 our selves, when wee honour God; nay, the more we honour God, the more we are bound to God; for it is from him that wee ho­nour him: the sacrifice comes from him, as well as the matter for which we sacrifice.Gen. 22. 13. Hee found a Ramme for Abraham to sacrifice: hee gives the heart to be thankfull: the more wee are thankfull, the more we shall be thankfull, and the more wee ought to bee thankfull for our thankfulnesse.

[Page 168] 3 The more wee praise God, the more we should praise him; for it is the gift of God: when God sees we honour him, and frame our selves that we may be such as may honour him, by empty­ing and disabling our selves to be sufficient to doe him any ser­vice; he will bestow more upon us; as men cast seed upon seed where there is fruitfull ground, but they will sow nothing upon a barren heath: So the more we set our selves to doe good in our places, the more we shall have advantage thereunto; and the more wee doe good, the more we shall doe good. When God sees wee improve our ta­lents so well that he trusts with­all, he will trust us with more.

4 Againe, consider; Our glorifi­ing and praising God, causeth o­thers to doe so; which is the main end wherefore wee live in this [Page 169] world; It is the imployment of Heaven, and we are so much in heaven, as wee are about this worke: and when God gives us hearts to glorifie him here, it is a good pledge that he will afterward glorifie us in heaven. Who would lose the comfort of all this, to be barren, and yeeld to his base unbeleeving dead heart? to save a little here? to sleepe in a whole skin? and ad­venture upon no good action? Who would not rather take a course that hath such large en­couragements attending it both in life and death. I beseech you thinke of these things. Christ ere long, will come to be glorified in all those that beleeve: 2 Thes. 1. 10. He will come to be glorified in his Saints. Our glory tends to his glory; shall we not glorifie him all we can here, by setting forth his truth, by countenancing his [Page 170] Children and Servants, by do­ing good, and deserving well of ingratefull times we live in? Let men bee as unthankfull as they will, we looke not to them, but to the honour of God, the credit of Religion, the mainte­nance of the truth, &c. Let men be as they will be, base, & wick­ed, enemies to grace and good­nesse; we doe it not to them, but to God. Consider this, will Christ come from Heaven ere long to bee glorified in us, and shall not we labour to glorifie him, while we are here? Hee will never come to be glorified in any hereafter, but those that glorifie him now. As we looke therefore that he should be glo­rified in us, and by us, let us glo­rifie him now: for so he conde­scends to vouchsafe to be glori­fied in us and by us, that the may also glorifie us.

[Page 171] Saint Paul saith, The Wife is the glory of the Husband; Quest. what meanes he by this? That is,Sol. she reflects the graces of a good Husband; if he be good, shee is good, she reflects his excellen­cies. So let every Christian soule that is marryed to Christ, be the glory of Christ, reflect his excellencies;1. Pet. 1. 15. be holy as he is holy; fruitsull, as he was, in do­ing good; meeke and humble as he was; every way be his glory: and then, undoubtedly when he comes to judge us, he will come to bee glorified in us, having beene before glorified by us.

Beloved, these and such con­siderations should set us on worke how to doe Christ all the honour wee can: as David saith, is there any of Ionathans posterity alive,2 Sam▪ 9. 1. that I may doe good unto them for his sake? so considering we shal beso glo­rified [Page 172] by Christ, and that hee will doe so much for us in a­nother world; Wee should enquire, Is there any of Christs posterity here, any of his Chil­dren in this world that I may doe good unto them? Is there any way wherein I may shew my thankfulnesse, and I will doe it? Let us consider that wee shall bee for and ever glorified; the expression of it is beyond conceit, wee shall never know it til wee have it. Let this (I beseech you) stirre us up to study how wee may bee thankfull to God, set forth his glory, and deserve wel of the Church and times wherein wee live. God hath children, and a cause in the world which hee dearely loves, let us owne the same, and stand for it to the uttermost of our power, maugre all the spight and op­position [Page 173] of Satan and his wick­ed instruments.

The Lord in mercy settle these truths upon our hearts, and incou­rage us in his most holy way.

FINIS.
CHRIST IS BEST: OR, …

CHRIST IS BEST: OR, S. PAVLS STRAIT. A SERMON PREA| ched at the Funerall of Mr. Sherland, late Recor­der of Northampton.

BY R. SIBBS. D. D. Master of Ka­therine Hall in Cambridge, and Preacher of Grayes-Inne, LONDON.

PSAL. 42. 2. My soule thirsteth for God, for the living God, when shall I come and appeare before God?

LONDON, Printed by M. F. for R. Dawlman, at the Brazen Serpent in Pauls Church-yard. I634.

CHRIST IS BEST.

PHIL. 1. 23, 24.‘For I am in a strait betweene two, having a desire to depart, and to bee with Christ which is best of all; neverthelesse to abide in the flesh, is most needfull for you.’

THe Apostle Paul here, had a double desire, one in re­gard of himselfe, to be with Christ; ano­ther out of his love of Gods Church and people, to abide still [Page 178] in the flesh, and betweene these two hee is in a great straite not knowing which to choose; but the love of the Church of Christ tryumphed in him, above the love of his owne salvation; so as he was content out of selfe-deni­all to want the joyes of heaven for a time, that hee might yet further comfort the people of God.

In the words you have, 1. S. Pauls straites, 2. his desires that caused them, as in regard of himselfe, which was to bee with Christ; so in respect of the Church of God, which was to a­bide still here. 3. the reasons of both, 1. to be with Christ, is farre better for mee. 2. to abide in the flesh, more needfull for you: and 4. his resolution upon all, being willing for the Churches good still to abide here, rather than goe to heaven and enjoy [Page 179] his owne happinesse.

S. Pauls soule was as a shippe betweene two windes, tossed up and downe, & as iron between two Loadstones drawne first one way, then another; the one load­stone was his owne good to bee in heaven, the other was the good of Gods people to abide still in the flesh.

Observe hence,Obser. that the ser­vants of God are oftentimes in great straits; some things are so exceeding bad, that without a­ny deliberation or delay at all we ought presently to abomi­nate them, as Satans temptati­ons to sinne, to distrust, despaire, &c. some things also are so good that wee should immediately cleave unto them, as matters of Religion and pietie, there should be no delay in these holy busi­nesses; deliberation here argues weaknesse. Some things (againe) [Page 180] are of an ambiguous and doubt­full nature requiring our best consideration, such was Pauls strait in this place; he had rea­sons swaying him on both sides, and such is the happy estate of a Christian that whatsoever hee had chosen, had beene well for him, onely God who rules our judgements will have us to make choise; God might have deter­mined whether Paul should live or die,, but he would not with­out Pauls choice; that which is good is not good to us, but upon choice and advice; when God hath given us abilities to dis­course and examine things hee will have us make use of them, and therefore the Apostle useth reasons on both sides; It is better to die for me, It is better to live for you, &c.

Wicked men have their de­liberations and their straits too, [Page 181] but it is with the rich man in the Gospell, What they shall doe? how they may pull downe their barnes and build bigger; Luke 12. 18. &c. Their maine strait is at the houre of death, live they cannot, die they dare not, there is so much guilt of sinne upon their consciences, they know not which way to turn themselves; oh what feare­full straits will sinne bring men into? but the Apostle was strait­ned in an higher nature than this, whether it were better for the glory of God (which he ai­med at above all) for him to goe to heaven and enjoy happinesse in his owne person, or to abide still for the comfort of Gods Saints on earth.

The ground of this difficulty and straite, was his present de­sire,

I have a desire.

Desires are the immediate is­sue [Page 182] of the soule, the motion and stirring of the same to something that likes it; when there is any thing set before the soule having a magneticall force, as the Loadstone to draw out the motions thereof, we call that, desire, though for the present it enjoyes it not.

1 S. Pauls desire was, 1. spiritu­all, not after hapinesse so much as holinesse; oh miserable man that I am (saith he) who shall de­liver me from this body of death, Rom. 7. his desire of death was to be free­ed from the body of sinne more than to be taken out of the flesh, and his desire of holines to have Christs image stamped on his soule, was more than of eter­nall happinesse; nature cannot doe this, its a worke above the flesh, for that will not heare of depar­ting, but rather bids God and Christ depart from it.

[Page 183] 2. This desire came from a 2 tast of sweetnesse in communi­on with Christ; and those desires that most ravish the soule in apprehension of heavenly things are ever the most holy; S. Paul knew what a sweet communion Christ was.

3. It was a constant desire, he 3 doth not say I desire, but I have a desire, I carry the same about me, and that carryes mee to a love of Christ and his mem­bers.

4. It was efficacious, not a 4 naked velleity, not a wish of the sluggard, I would, and I would, but a strong desire carrying him even through death it selfe to Christ: desires thus qualified are blessed desires, as where wee soe vapours arise, there are springs usually below them, so where these desires are, there is alwayes a spring of grace in that [Page 184] soule; Nothing characterizeth a Christian so much as holy and blessed desires, for there is no hypocrisie in them.

I desire to depart.

There must be a parting and a departing; there must be a par­ting in this world with all out­ward excellencies, from the sweet enjoyment of the crea­tures; there must be a parting between soule and body, between friend and friend, and whatever is neare and deare unto us, all shall determine in death.

And there must be a departing also, here we cannot stay long, away we must, we are for ano­ther place. Oh that we could make use of these common truths! how farre are wee from making a right use of the myste­ries of salvation, when we can­not make use of common truthes which wee have daily experi­ence [Page 185] of? Holy Moses conside­ring the suddennesse of his de­parture hence, begged of God to teach him to number his dayes that he might apply his heart unto wisedome.

Death is but a departing, which word is taken from loosing from the shore, or removing of a ship to another coast; wee must all be unloosened from our houses of clay and bee carryed to ano­ther place, to heaven; Paul labors to sweeten so harsh a thing as death by comfortable expressi­ons of it, It is but a sleep, a go­ing home, a laying aside our earthly tabernacle, to teach us this point of heavenly wisdome, that wee should looke on death as it is now in the Gospell, not as it was in the Law and by nature, for so it is a passage to hell and lets us in to all miseries what­soever.

[Page 186] Some things are desireable for themselves as happinesse and holinesse, some things are desirable not for themselves, but as they make way to better things, being sowre, and bitter to nature themselves, as Physicke is desired not for it selfe, but for health; wee desire health for it selfe, and physick for health, so to be with Christ is a thing desi­rable of it selfe, but because we cannot come to Christ but by the darke passage of death, saith Paul, I desire to depart that so my death may be a pas­sage to Christ, so that death was the object of S. Pauls desire so farre as it made way for bet­ter things.

I desire to depart, and to bee with Christ.

To be with Christ that came from heaven to be here on earth with us, and descended that we [Page 187] should ascend, to be with him that hath done and suffered so much for us, to be with Christ that delighted to be with us, to be with Christ that emptyed himselfe, and became of no re­putation, that became poore to make us rich, to be with Christ our husband now contracted here, that all may bee made up in heaven, this was the thing Paul desired.

Why doth he not say,Quest. I desire to be in heaven?

Because heaven is not heaven without Christ,Answ. it is better to be in any place with Christ than to be in heaven it selfe without him, all delicacies without Christ are but as a funerall ban­quet, where the master of the feast is away, there is nothing but solemnnesse: what is all, without Christ? I say the joyes of heaven are not the joyes of [Page 188] heaven without Christ; he is the very heaven of heaven.

True love is carryed to the person; It is adulterous love, to love the thing, or the gift more than the person, S. Paul loved the person of Christ, because hee felt sweet experience that Christ loved him; his love was but a reflection of Christs love first, he loved to see Christ, to embrace him, and enjoy him, that had done so much and suf­fered so much for his soule, that had forgiven him so many sins, &c.

The reason is, because it is best of all; To be with Christ is to be at the spring-head of all hap­pines, it is to be in our proper element, every creature thinkes it selfe best in its owne element, that is the place it thrives in, and enjoyes its happinesse in; now Christ is the element of a Chri­stian. [Page 189] Againe, it is farre better; because to bee with Christ is to have the marriage consummate, is not marriage better than the contract? is not home better than absence? to be with Christ is to be at home; is not triumph bet­ter than to be in conflict? but to be with Christ is to triumph o­ver all enemies, to be out of Sa­tans reach; is not perfection bet­ter than imperfection? here all is but imper [...]ect, in heaven there is perfection, therefore that is much better than any good be­low; for all are but shadowes here, there is reality; What is riches? what are the worme-ea­ten pleasures of the world? What are the honours of the earth, but meere shadowes of good? At the right hand of Christ are pleasures indeed, honours in­deed, riches indeed; then is rea­litie.

[Page 190] If wee speake of grace, and good things, it is better to bee with Christ than enjoy the gra­ces and com [...]orts of the holy-Ghost here; Why? because they are all stayned, and mixed, here our peace is interrupted with desertion, and trouble, here the joyes of the holy ghost, are mingled with sorrow, here the grace in a man is with combate of flesh, and spirit, but in heaven there is pure peace, pure joy, pure grace; for what is glory but the perfection of grace; grace in­deed is glory here, but it is glo­ry with conflict; the Scripture calls grace glory sometimes, but it is glory with imperfection; Beloved, perfection is better than imperfection, therefore to be with Christ is farre better.

And is it much farre better to die, that we may be with Christ, than to live here a conflicting [Page 191] life? Why should we then feare death, that is but a passage to Christ? It is but a grimme ser­vant that lets us into a glorious pallace, that striks off our bolts, that takes off our rags that wee may bee clothed with better robes, that ends all our misery, and is the beginning of all our happinesse, why should we ther­fore be affraid of death? it is but a departure to a better con­dition? It is but as Iordan to the children of Israel, by which they passed to Canaan, it is but as the red-sea by which they were go­ing that way; therefore we have no reason to feare death: of it selfe it is an enemy indeed, but now it is harmelesse, nay now it is become a friend, amicable to us, a sweet friend; it is one part of the Churches joynture, death All things are yours saith the A­postle,1 Cor. 3. 22. Paul and Apollos, life and [Page 192] death, death is ours and for our good, it doth us more good than all the friends we have in the world, it determines and ends all our misery, and sinne; and it is the suburbs of heaven, it lets us into those joyes above. It is a shame for Christians therefore, to bee affraid of that that Paul here makes the object of his desire.

But may not a good Christi­an feare death?

I answer, Not; so farre as a Christian is led with the spirit of God, and is truly spirituall: for the spirit carryes us upward; but as farre as wee are earthly and carnall, and byassed down­ward to things below, wee are loath to depart hence; In some cases Gods children are affraid to die, because their accounts are not ready, though they love Christ, and are in a good way, [Page 193] yet notwithstanding because they have not prepared them­selves by care, as a woman that hath her husband abroad and desires his comming, but all is not prepared in the house, ther­fore she desires that he may stay awhile; so the soule that is not exact, that is not in that frame that it should be in;Psal. 39. saith, Oh stay awhile that I may recover my strength, before I goe hence and bee no more seene; but as farre as wee are guided by the spirit of God, sanctifying us, and are in such a condition as we should be in, so farre the thoughts of death ought not to be terrible to us, nor indeed are they.

Beloved, there is none but a Christian that can desire death; because it is the end of all com­fort here, it is the end of all cal­lings and employments, of all sweetnesse whatsoever in this [Page 194] world. If another man that is not a Christian, desire heaven, he desires it not (as heaven) or to [...]e with Christ (as Christ) he desires it under some notion su­table to his corruption: for our desires are as our selves are, as our aymes are; no carnall world­ly man, but hath carnall world­ly aymes; a worldly man can­not goe beyond the world, it is his spheare; a carnall man cannot goe beyond the flesh, therefore a carnall man cannot desire heaven, a man that is under the power of any lust, can desire nothing but the satis­fying of that lust, heaven is no place for such; none but a child of God can desire that: For if we consider heaven, and to bee with christ, to be perfect holines, can he desire it that hates holi­nesse here? can he desire the I­mage of God upon him that [Page 195] hates it in others and in him­selfe too? can he desire the com­munion of Saints, that (of all societies) hates it the most? can he desire to be free from sinne, that ingulfes himselfe continu­ally in sinne? he cannot, and therefore as long as he is under the thraldome, and dominion of any lust he may desire heaven indeed, but it is onely so farre as he may have his lusts there, his pleasures, honours, and riches there too; if he may have hea­ven with that, he is contented: but alas, brethren, heaven must not be so desired, S. Paul did o­therwise, he desired to be dissol­ved to be with Christ, hee desired it as the perfection of the Image of God, under the notion of ho­linesse and freedome from sin, as I said before.

Which is farre better.

Againe,Obser. we see that God re­serves [Page 196] the best for the last, Gods [...]a [...]t workes are his best workes, the new heaven and the new earth, are the best; the second wine that Christ created him­selfe was the best; spirituall things are better than naturall; A Christians last is his best.

God will have it so for the comfort of Christians, that eve­ryday they live, they may think, My best is behinde, my best is to come, that every day they rise, they may thinke, I am nearer heaven one day than I was be­fore, I am nearer death, and therefore nearer to Christ, what a solace is this to a graci­ous heart? A Christian is a happy man in his life, but hap­pyer in his death, because then he goes to Christ, but happiest of all in heaven, for then hee is with Christ. How contrary to a carnall man, that lives accor­ding [Page 197] to the sway of his owne base lusts? he is miserable in his life, more miserable in his death, but most miserable of all after death; I beseech you lay this to heart, mee thinkes considering that death is but a way for us to be with Christ, which is farre better, this should sweeten the thinking of death to us, and we should comfort our selves daily that we are nearer happinesse.

But how shall we attaine this sanctified sweet desire that Paul had,Qu [...]t. to die and be with Christ?

Let us carry our selves as Paul did,Ans. and then we shall have the same desires; S. Paul (before death) in his life time, had his conversation in heaven, his minde was there, Phil. 3. 1. and his soule follow­ed after; there is no mans soule comes into heaven, but his minde is there first. It was an easie matter for him to desire to [Page 198] bee with Christ, having his con­versation in heaven already; Paul in meditation was where he was not, and he was not where he was, he was in heaven when his body was on earth.

2 2. Againe, S. Paul had loo­sed his affections from all earth­ly things, therefore it was an ea­sie matter for him, to desire to be with Christ,Gal. 6. 14. I am cruci [...]ied to the world and the world is crucified to me, &c. If once a Christian comes to this passe, death will be welcome to him; those whose hearts are fastened to the world, cannot easily desire Christ.

3 3. Againe, holy S. Paul la­boured to keepe a good consci­ence in all things, herein I exer­cise my selfe to have a good consci­ence towards God and men, Acts 24. 16. &c. It is easie for him to desire to be dissolved, that hath his consci­ence sprinkled with the blood of [Page 199] Christ, free from a purpose of li­ving in any sinne; But where there is a stained, defiled, pol­luted conscience, there cannot be this desire: for the heart of man naturally, as the Prophet saith, casts up myre and dirt, it casts up feares, and objections, and mur­murings, and repinings: Oh beloved, wee thinke not what mischiefe sinne will do us when we suffer it sease upon our con­sciences; when it is once written there with the claw of a Diamond, Jer. 17. 1. and with a pen of iron, who shall get it out? Nothing but great repentance and faith, applying the blood of Christ, it is no easie matter to get it off there, and to get the conscience at peace a­gaine; and when conscience is not appeased, there will be all clamours within, it will feare to appeare before the judgement [...]ea [...]; a guilty conscience trem­bles [Page 200] at the mention of death. Therefore I wonder how men that live in swearing, in loosenesse, in filthinesse, in deboisednesse of life, that labour to satisfie their lusts and corruptions, ( [...] wonder how they) can thinke of death without trembling, con­sidering that they are under the guilt of so many sinnes; Oh be­loved the exercising of the heart to keepe a cleare conscience, can onely breede this desire in us to depart, and to bee with Christ: you have a company of wretched persōs (proud enough in their owne conceits, and cen­sorious, nothing can please thē) whose whole life is acted by sa­tan joyning with the lusts of their flesh, and they do nothing but put stings into death every day, and arme death against themselves, which when once it appeares, their con [...]cience, which [Page 201] is a hell within them, is wake­ned, and where are they? they can stay here no longer, they must appeare before the dread­full Iudge, and then where are all their pleasures, and content­ments, for which they neglected heaven, and happinesse, peace of conscience, and all: Oh ther­for let us walke holily with our God, and maintaine inward peace all we can, if we desire to depart hence with comfort.

4. Againe, Paul had got as­surance that he was in Christ by his union with him; I live not saith he, but Christ lives in mee: Gal. 2. 19. therefore labour for assurance of salvation, that you may feele the spirit of Christ in you, san­ctifying, and altering your car­nall dispositions to be like his, I know whom I have trusted, saith he; he was as sure of his salvati­on as if he had had it already. [Page 202] How few live, as if they inten­ded any such matter as this, as­surance of salvation, without which how can we ever desire to be dissolved, and to be with Christ? will a man leave his house, though it bee never so meane, when hee knowes not whither to goe? will a man leave the prison when he knows he shall be caryed to execution? Oh no, he had rather bee in the dungeon still; So when there is guilt on the soule, that it is not assured of salvation, but ra­ther hath cause to feare the con­trary: can it say, I desire to de­part, and bee with Christ, &c? No; they had rather abide in the flesh still, if they could for ever, for all eternitie; therefore if we would come to Pauls de­sire, labour to come to the frame of the holy Apostles spi­rit, he knew whom he had belee­ved, [Page 203] he was assured that nothing could separate him from the love of God, neither life, nor death, Rom. 8. nor any thing whatsoever could befall him.

5. Paul had an art of sweet­ning the thoughts of death, hee considered it onely as a depar­ture from earth, to heaven, when death was presented unto him as a passage to Christ, it was a easie matter, to desire the same; therefore it should be the Art of Christians, to pre­sent death as a passage to a bet­ter life, to labour to bring our soules into such a condition, as to thinke death not to bee a death to us, but the death of it selfe, death dyes when I die, and I beginne to live when I die; It is a sweet passage to life, we ne­ver live till wee die. This was Pauls Art, hee had a care to looke beyond death, to heaven, [Page 204] and when he looked upon death he looked on it but as a passage to Christ, so let it bee our art and skill; would we cherish a desire to die, let us looke on death as a passage to Christ, and looke beyond it to heaven: All of us must goe through this darke passage to Christ, which when we consider as Paul did, it will be an easie matter to die.

I come now to the next words, Neverthelesse to abide in the flesh is more needfull for you.

This is the other desire of Paul that brought him into this straite, he was troubled whether he should die, which was farre better for himselfe, or live, which was more needfull for them, but the love of Gods peo­ple did prevaile in holy S. Paul, above the desire of heaven, and the present enjoying his owne [Page 205] happinesse. Oh the power of grace in the hearts of Gods chil­dren, that makes them content to be without the joyes of hea­ven for a time, that they may doe God service, in serving his Church here upon earth.

Observe hence,Obser. 1. that the lives of worthy men▪ especially Ma­gistrates, and Ministers are very needful for the Church of God.

The reason is, because Gods manner of dispensation is, to convey all good to men, by the meanes of men like our selves for the most part; and this hee doth to knit us into a holy com­munion one with another, ther­fore it is needful that holy men should abide; in regard of the Church of God▪ their lives are very usefull.

If we consider good, the great benefit, that comes by them, wee shall easily yeeld to [Page 206] this; For what a deale of sinne doth a good Magistrate stoppe and [...]inder? when there were good Iudges and good Kings in Israel, see what a reformation there was: Antichrist could not come in when the Romane Empire flourished,2 Thes. 2. though now the Romane Empire hin­der the fall of Antichrist, because Antichrist hath given her the cup of fornication, and they are drunke with the whores cup; but at the first it was not so. Be­loved, whilest good Magistrates and good Ministers continue in a place, there is a hinderance of heresies, and sinne, &c. If they bee once removed, there is a floodgate opened for all maner of sin, and corruption to breake in at. Yea there is abundance of good comes in by gracious per­sons.

1 1. By their counsell and di­rection; [Page 207] The lips of the righteous feed many.

2. By their reformation of 2 abuses, by planting Gods ordi­nances, and good orders, where­by Gods wrath is appeased; they stand in the gappe and stop evill, they reforme it and la­bour to stablish that which is pleasing to God.

3. Gracious persons, in what 3 condition soever they are, cary the blessing of God with them; wheresoever they are, God and his blessing goes along with them.

4. They doe a great deale of 4 good by their patterne, and ex­ample, they are the lights of the world, that give ayme to others in the darknesse of this life.

5. They can by their prayers 5 binde God, (as it were) that he shall not inflict his judgements, they doe a world of good by [Page 208] this way, a praying force and ar­my is as good as a fighting army. Moses did as much good by prayer, as the soldiers in the valley when they fought with Amelek; they are favorites with God in heaven, therefore S. Paul saith, It is needfull for you that I abide in the flesh: Gracious men are publique treasures, and store­houses wherein every man hath a share, a portion; they are pub­lique springs in the wildernesse of this world to refresh the soules of people; they are trees of righteousnesse that stretch out their boughs for others to shel­ter under, and to gather fruit from: You have an excellent picture of this in Daniel, in the dreame of Ne [...]chadnezar; Dan. 4. 21. the Magistrates there are compared to a great tree, where in the birds build their nests, and the beasts shelter themselves▪ so a [Page 209] good Magistrate especially if he bee in great place, is as a great tree, for comfort and shelter; Oh beloved, the lives of good men are very usefull. A good man (saith the Philosopher) is a common good, because as soone as ever a man becomes gracious, hee hath a publique minde as he hath a publique place, nay, whether he hath a publick place or no, he hath a publique minde; It is needfull therefore that there be such men alive.

If this be so, then we may lament the death of worthy men, because wee lose part of our strength in the losse of such, Gods custome being to convey much good by them, and when there is scarcity of good men, we should say with Micah, Micah 7. Woe is mee, the good is perished from the earth: they keepe iudgements from a place, and derive a bles­sing [Page 210] upon it, howsoever the world iudgeth them, and ac­counts them not worthy to live yet God accounts the world unworthy of them, they are Gods Iewels, they are his trea­sure, and his portion, therefore we ought to lament their death and to desire their lives; and we ought to desire our owne lives, as long as we may be usefull to the Church, and be content to want heaven for a time: Belo­ved, it is not for the good of Gods children that they live; as soone as ever they are in the state of grace they have a title to heaven, but it is for others; when once we are in Christ, we live for others not for our selves; that a father is kept alive, it is for his childrens sake; that good Magistrates are kept alive, it is for their subjects sake; that a good Minister is kept alive out [Page 211] of the present enjoying of hea­ven, it is for the peoples sake, that God hath committed to him to instruct, for as Paul saith here, in regard of my owne par­ticular, it is better for mee to bee with Christ.

If God convey so much goodVse. by worthy men to us, then what wretches are they that maligne them, persecute them, &c. speake ill of those that speake to God for them? doth the world continue for a company of wretches, a company of pro­phane, blasphemous, loose, dis­orderly livers? Oh no, for if God had not a Church in the world, a company of good peo­ple, heaven and earth would fall in pieces, there would bee an end presently; It is for good people (onely) that the world continues, they are the pillars of the tottering world, they are [Page 212] the stakes in the fence, they are the foundation of the building, and if they were once taken out, all would come downe, there would bee a confusion of all, therefore those that oppose and disquiet gracious and good men, are enemies to their owne good, they cut the bough which they stand on, they labour to pull downe the house that co­vers themselves, being blinded with malice, and a diabolicall spirit: take need of such a disposi­tion, it comes neare to the sinne against the holy Ghost, to hate a­ny man for goodnesse; because perhaps his good life reproa­cheth us, such a one would hate Christ himselfe if he were here, how can a man desire to bee with Christ, when hee hates his image in another? therefore if God convey so much good by o­ther men that are good, let us [Page 213] make much of them, as publick persons, as instruments of our good; take away malice, and pride, and a poisonfull spirit, and all their good is ours: what hinders that wee have no good by them? pride, and an envi­ous spirit, &c.

A second thing that I ob­serve hence is this;Obser. Holy and gracious men that are led by the Spirit of God can deny themselves, and their owne best good, for the Churches benefit. They know that God hath appointed them as instruments to convey good to others, and knowing this they labour to come to Pauls spirit here, to desire to live, to have life in patience, and death in desire in regard of themselves; for it were much better for a good man to bee in heaven out of misery, out of this conflicting condition with the devill and [Page 214] devilish minded men.

The reason is,Reas. 1. because a good man as soone as he is a good man, hath the spirit of love in him, and love seeketh not its owne but the good of another, and as the love of Christ and the love of God possesseth, and seizeth upon the soule, so selfe-love de­cayes; what is gracious love, but a decay of selfe-love, the more selfe-love decayes, the more we deny our selves.

Againe, Gods people have the spirit of Christ in them, who minded not his owne things; If Christ had minded his owne things where had our salvation beene? Christ was content to leave heaven, and to take our nature upon him, to be Emanu­ [...]l, God with us, that we might be with God for ever in heaven; hee was content not onely to leave heaven, but to be borne in [Page 215] the wombe of a Virgin, he was content to stoope to the grave; he stooped as low as hell, in love to us. Now where Christs spi­rit is, it will bring men from their altitudes, and excellencies, and make them to stoope, to serve the Church, and account it an honour to bee an instrument to doe good; Christ was con­tent to be accounted not onely a servant of God, but of the Churches, Es [...]y 53. 11 [...] My righteous servant, &c. Those that have the spirit of Christ, have a spirit of selfe­deniall of their owne, we see the blessed angells are content to be Ministring spirits for us, and it is thought to bee the sinne of the devil, pride, when he scorned to stoope, to the keeping of man an inferiour creature to himself. The blessed Angells doe not scorne to attend upon a poore child, little ones: A Christian is [Page 216] a consecrated person, and he is none of his owne, he is a sacrifice as soone as he is a Christian, he is Christs, he gives himselfe to Christ, and as he gives himselfe so he gives his life, and all to Christ, as Paul faith of the Co­rinths, they gave themselves and their goods to him; when a Christian gives himselfe to Christ, he gives all to Christ: all his labour and paines, and whatsoever hee knowes that Christ can serve himselfe of him for his Churches good, and his glory; he knowes that Christ is wiser than he, therefore hee resignes himselfe to his dispo­sall, resolving, if he live, he lives to the Lord; Rom. 14. 8. and if he die, he dies to the Lord; that so, whether he live or die, he may be the Lords.

Oh beloved,Vse that we had the spirit of S. Paul, and the spirit of Christ to set us a worke, to [Page 217] doe good while we are here, to deny our selves; oh it would bee meate and drinke as it was to our blessed Saviour Christ, to doe good all kinde of wayes; consider all the capacities and a­bilities wee have to doe good, this way, and that way, in this relation, and that relation, that we may bee trees of righteous­nesse, that the more we beare, God will mend his owne trees, hee will purge them and prune them to bring forth more fruit, God cherisheth fruitfull trees: in the law of Moses, when they besie­ged any place, he commanded them to spare fruitful trees: God spares a fruitfull person till hee have done his worke; we know not how much good one man may doe though he be a meane person, sometimes One poore wise man delivereth the citie, Eccles. 9. 15. and [Page 218] the righteous delivereth the I­land; Wee see for one servant Ioseph, Potiphars house was bles­sed.Gen. 39. 3. Naaman had a poore maid­servant, that was the occasion of his conversion. Grace will set any body aworke, its puts a dexterity into any though ne­ver so meane, they carry Gods blessing wheresoever they goe, and they bethinke themselves when they are in any condition to doe good, as he saith in Hester God hath called mee to this place, perhaps for this end: wee should often put this quaere to our selves, why hath God called me to this place? for such and such a purpose.

Now that wee may bee fruit­full as Paul was, let us labour to have humble spirits; God de­lights in an humble spirit, and not in a proud spirit, for that takes all the glory to it selfe, [Page 219] God delights to use humble spi­rits, that are content to stoope to any service for others, that thinkes no office too meane.

2. Get loving hearts, love is full of invention, how shall I glorifie God? how shall I doe good to others? how shall I bring to heaven as many as I can? love is a sweet and bound­lesse affection, full of holy devi­ces.

3. Labour to have sufficien­cy in our places, that you may have abilitie to doe good: oh, when these meet together, abi­litie and sufficiencie, and a wil­ling, a large, and gracious heart and a fit object to do good too: What a deale of good is done then?

4. And when we finde oppor­tunitie of doing any good, let us resolve upon it, resolve to ho­nour God, and serve him in [Page 220] spight of flesh and blood: for we must get every good worke that we doe out of the fire, as it were; we must get it out with travaile, and paines; wee carry that about us that wil hinder us, let us therefore labour to have sincere aymes in that we doe to please God, and then resolve to doe all the good we can.

To stirre us up to bee more and more fruitfull in our places, let us consider wee live for o­thers, and not for our selves when wee are good Christians once. It was a good speech of that godly Palsgrave, great grandfather to him that is, (Fre­derick the godly they called him) when he was to die, satis vobis (saith he) I have lived hi­therto for you, now let me live for my selfe; we live here all our life for others, therefore let us think while we live how we may doe [Page 221] most good in the Church of God.

For encouragement hereun­to consider, God will undertake to recompence all the good we doe, to a cup of cold water; we shall not lose a sigh, a groane, for the Church, God would ac­count himselfe dishonoured if it should not be rewarded, hee hath pawned his faithfulnesse upon it;Heb. 6. 10. Hee is not unfaithfull to be unmindfull of your good workes.

Nay, wee have a present re­ward and contentment of con­science: as light accompanies fire, so peace and joy accompa­nie nie every good action; All is not reserved for heaven, a Chri­stian hath some beginnings of happinesse here, when he doth that that is contrary to flesh and blood, how full of sweet joy is a fruitfull soule? those that are fruitfull in their places never [Page 222] want arguments of good assu­rance of salvation. It is your la­zie luke-warme Christian that wants assurance. Therefore I beseech you be stirred up, to live desired in the world, and die la­mented, labour to be usefull in your places all you can, to be as the Olive, and fig-tree, delight­ing God and man, and not to cumber the ground of the Church with barrennesse: sinnes of o­mission, because men were not fruitfull in their places was a ground of damnation: Cast the unprofitable servant into utter darknesse: M [...]. 2. put case hee did no harme, I, but he was unprofitable; such was the cursed disposition of Ephraim, hee brought forth fruit to himselfe: Oh this loo­king to our selves, whē we make our selves the begining & the end of all the good we doe, it is an argument of a barren person, [Page 223] none ever came to heaven but those that denyed themselves.

I see I cannot proceed in this point, you may by the spirit of God inlarge it in your thoughts and bring home what hath been said to your ownes soules, labour that you may bee such as others may make use of you, and not be the burthens and calamities of the time, as many are, that live for nothing but to doe good men good by vexing of them, that is all the good they doe, by vexing their patience they exercise their grace a con­trary way; let us not be bryers and unfruitfull plants, labouring to be great by the publique mi­serics: As they say, great fishes grow bigge by devouring ma­ny little ones; as a dragon comes to be great by devouring many little serpents, so many grow great by the ruine of others; [Page 224] Oh beloved, it had beene better for such that they had never beene borne. Therefore as we desire to have comfort when we die, let us labour to be fruitfull while we live. S. Paul when the time came that he should die, when hee had done his worke, you see he that was thus full of selfe-deniall, how gloriously he ended his dayes; The second Epistle to Timothy was the last Epistle that ever he wrote, and when hee had done his worke, saith hee,2. Tim. 4. 7. I have sought a good fight, I have kept the faith, I have finished my course, from henceforth there is a crowne of righteousnesse reserved for me; what a glori­ous end is here? and indeed those that are thus carefull, and fruitfull in their lives and con­versations, end their dayes full of comfort, and resigne their soules to God with full assu­rance [Page 225] of a blessed change, and onely those: For you have many, when they come to die, what hinders them? Oh I have beene unfruitfull, I have not done that good that I might, I have not wrought out my salvati­on with feare and trembling. In such a thing I have done ill, such a thing I have omitted, so they are enemies to their owne com­fort, inlarge this in your owne meditations, and consider what will comfort you hereafter when you shall need most com­fort: So I leave the text, and come to the occasion.

This holy and blessed man whose funerall now wee solem­nize, was of S. Pauls spirit, hee did desire to die, & be with Christ, he had a desire while he lived to take all opportunities to doe good: I speake of that time when he lived, that is, when hee [Page 226] was good, for we live no longer than wee are good: let us not reckon that Life wherein we doe no good. After God had wrought upon his hea [...]rt, he had a publique heart to doe good. If I wanted matter to speak of, I could tell you of his allyance and birth, having two worthy Iudges of reverend esteeme, the one his grand father, the other his unckle; the one bred him, the o­ther cherished and promoted his studie and indeavours; but what should I speake of these things when hee hath personall worth enough? I need not goe abroad to commend this man, for there were those graces and gifts in him, that made him so esteemed, that verily I thinke, no man of his place and yeares, lived more desired, and dyed more lamented.

1 For his parts of na [...]ure, they [Page 227] were pregnant and sollid, but as one said to Melancthon, his dis­position and loving minde did gaine as much love from men as his parts, though they were great.

His learning was good, for 2 beside his owne prosession, hee was a generall scholler, and had good skill in that we call elegant learning, & controverted points of divinitie; he was a good di­vine: Indeed in the turning of his life when he should have ad­ventured upon a profession, he had some thoughts of being a divine, had not his friends, espe­cially his uncle, Iudge Telverton, disposed him otherwise, by pro­moting his studie in the Law, and when hee tooke upon him that profession, he grew so in it, that he was a credit to the pro­fession, for integrity, sincerity, and abilitie.

[Page 228] 3 For his disposition he was eve­ry way a man of an excellent sweet temper: milde, and yet re­solute; meeke, and yet bold where cause was; discreet, yet not over­discreet, so as not to stand out in a good cause in the defence of it; he was humble, yet thought himselfe too good to bee instru­mentall to any services other then stood with the peace of his conscience; he was tractable and gentle, yet immoveably fixed to his principles of piety and hone­stie; he was exact in his life, yet not censorious; very consciona­ble and religious, but without any vaine curiositie; indeed he was every way of a sweet tem­per, if he stood out in dislike of any, in any matter, he carryed it usually with evidence of such sinceritie, and deniall of selfe­seeking, that he usually prevai­led where he put in.

[Page 229] To come to his private per­sonall 4 cariage, it was very pious, he was wont to sequester him­selfe from his imployment and labour, to bring his heart under to God, to the guidance of Gods spirit; his study was, to study to die, for he gathered choise things out of the sermons hee heard about death, many yeares before he died, to lay up store of provision against that time. And two or three Termes before he died, he had a speciall care to enquire of nearer commu­nion with God; he enquired of those he conversed with, of the way to attaine the same, and was willing to heare any dis­courses that tended that way.

For his care of the Sabbath, it 5 was his delight, his custome was after Sermon to retyre, and ru­minate upon what he had heard to turne it into his spirit: Alas, [Page 230] for want of this, how many ser­mons are lost in this great Ci­tie? how much seed is spilt in vaine? What nourishment can there be without digestion? it is the second digestion that breeds nourishment; when wee chew things, and call them to minde againe and make them our own: This was his custome every Sab­bath.

6 For his carriage to others, he was a constant friend, and his stu­die was to labour to make those good he conversed with­all, he conversed with few but they were the better for him, he was so fruitfull; and hee would have intimate society with none but he would doe good or take good from them; you have ma­ny in the society where he lived, that may blesse God al the daies of their life, that ever they knew him.

[Page 231] For his carriage in his go­vernment 7 of the Place where he lived, I thinke there are none that are able to judge, but will give him the testimony of a faithfull prudent govern [...]ur; he was so careful of the towne where he was Recorder, that he provi­ded for them after his death, and gave them a large legacie, 200. marke, to set the poore on worke.

For the honourable societie 8 wherein he was a governor, hee carryed himselfe with that re­solution, for good order and good exercises, and was such a strict opposer of any abuse, which he judged to be so, that the house will have a speciall want of him: I feare, rather I de­sire from my soule that that ho­nourable societie may so flourish as they may have no want of good Master Sherland.

[Page 232] 9 For his more Publick carriage, by vertue of his place at North­ampton where hee was Recorder, he was called to be a member of the body representative in Parliament, wherein both his a­bilitie, and spirit appeared to all that knew him; you may see by this what manner of man wee have lost.

He died before he was come to the middle of his yeares, a young man to speake of, and he did a great deale of work in a little time, God had ripened him for his businesse extraordi­narily; and gave him a spirit to bestirre himselfe to doc all the good hee could: These bee wondrous ill times, beloved, to lose such men as he was, there­fore we have cause to lay it to heart the more, the common­wealth wants him, the towne and countrey where hee lived will [Page 233] want him, the societie where hee was a governour will want him, the family where hee was a go­vernour, will finde a misse in him; hee went wisely in & out, hee was able for family duties, hee had more than ordinary suf­ficiency, he was of Iosuahs mind, Choose who you will serue, Jos. 24. 15. but I and my house will serve the Lord; and to helpe him the more, hee had the happinesse to marry into a religious family, hee had a good helper.

Now for the Church, though his profession was the Law, yet that will have a great want of him, hee was a heartie and true Promoter of the cause of Reli­gion, and shewed his love to the Church, by his care of it now hee is departed, hee gave foure hundred pounds to buy in impropriations, hee gave an hun­dred pounds for the breeding [Page 232] [...] [Page 233] [...] [Page 234] up of Poore schollers, and there is never a good Minister round a­bout where he lived, but had in­couragement from him; Indeed he was a man of speciall use, and service; and as he honored God in his life, so God hath honored him in his death, as you may see by this honorable assembly of worthy people, met in love to him.

His death was (as the death of strong men useth to be) with conflicts betweene nature, and his disease, but with a great deal of patience; and in his sicknesse time, hee would utter Pauls dis­position, Oh saith he, You keepe me from heaven, you keepe me from glorie, being displeased with those, that kept him alive with conference out of love.

Hee had a large heart to doe good, for though hee were fruit­full and studied to be fruitfull, [Page 235] yet oft in his sicknesse in a com­plaining manner, hee would say, Oh, I have not beene so wise for my owne soule, as I ought to be: I have not beene provident enough in ta­king opportunities of doing and re­ceiving good.

Beloved, shall such a man as he was, so carefull, so fruitfull, so good, shall he complaine thus? what shall a company of us do? Beloved, those that have war­med their hearts at the fire of Gods love, they thinke zeale it selfe to be coldnesse, and fruit­fulnesse to be barrennesse; Love is a boundlesse affection, hee spake not this from want of care, but love knows no bounds, therefore hee tooke the more opportunities of doing good.

Well, I beseech you beloved, let not this example Passe with­out making good use of it, God will call us to a reckoning not [Page 236] only for what we heare, but for what we see: he will call us to a reckoning for the examples of his people, therefore as wee see here what a holy disposition was in St. Paul, and in this bles­sed man now with God, so let us labour to finde the same dis­position in our selves. Paul hath now his desire, hee is dissolved, and he is with Christ, that is best of all. This holy man hath his desire, he desired not to be kept from his glory and happinesse, on which his mind was set be­fore; let us therefore labour with God in the use of good meanes, to have the same dis­position, And in this moment let us provide for eternitie: out of eternitie before, and eternitie after, issueth this little spot of time to doe good in. Let us sow to the spi­rit, account all time lost that either [Page 239] we doe not or take not good in; opportunitie is Gods Angel; time is short, but opportunitie is shorter; let us catch at all oppor­tunities; this is the time of wor­king, oh let us sow now: shall we goe to sowing then, when the time comes that wee should reap? some begin to sow when they die, that is the reaping time; while we have time let us doe all good, especially where God loves most, to those that are good.

Consider the standings and places, that God hath set us in; consider the advantages in our hands, the price that wee have▪ consider opportunitie wil not stay long, let us therfore doe all the good wee can, and so if we doe, beloved, we shal come at length to reape that, that this blessed Saint of God, Saint Paul here in the text, and this blessed man, [Page 236] [...] [Page 239] [...] [Page 236] [...] [Page 239] [...] [Page 238] for whose cause we are now met doe enjoy: Therefore if wee de­sire to end our dayes in ioy and comfort, let us lay the foundati­on of a comfortable death now betimes: To die well is not a thing of that light moment as some imagine; it is no easie mat­ter. But to die well is a matter of every day, let us daily doe some good that may helpe us at the time of our death, every day by repentance pull out the sting of some sin, that so when death comes, we may have nothing to doe but to die; to die well is the action of the whole life, he never dies well for the most part, that dies not daily, as Paul saith of himselfe, I die daily; he laboured to loose his heart from the world, and worldly things: if we loose our hearts from the world and die daily, how easie will it be to die at last? he that thinks [Page 239] of the vanity of the world, and of death, & of being with Christ for ever, and is dying daily, it will be easie for him to end his daies with comfort; but the time being past, I will here make an end; Let us desire God to make that which hath been spoken ef­fectuall, both concerning Paul, and likewife concerning this blessed man, for whose cause we are met together.

FINIS.
CHRISTS SUFFERINGS, …

CHRISTS SUFFERINGS, FOR MANS SINNE.

Laid open in a Passion Ser­mon at Mercers Chappell Lon­don, vpon Good Friday.

By R. SIBBS, D. D.

Isay. 53. 5. He was wounded for our transgressions, and bruised for our iniquities; the chastise­ment of our peace was upon him, and with his stripes are wee healed.

LONDON, Printed by M. F. for R. Dawlman, at the Brazen Serpent in Pauls Church­yard. 1634.

CHRISTS SVF­FERINGS, FOR MANS SINNE.

MATH. 27. 46.‘About the ninth houre Iesus cryed with a loud voyce, Ely, Ely, La­masabac-thany (that is to say) My God, my God, w [...]y hast thou forsa­ken me?’

TH [...] dying speeches of men of worth are most remarke­able; at that time they stirre up all their spirits & abi­lities which remaine, that they may speake with greatest advan­tage [Page 244] to the hearts of others, and leave the deeper impression be­hind them.

These be some of the last words of our blessed Saviours, uttered from the greatest affection, with the greatest faith, and to the grea­test purpose that ever any words were spoken, and therefore de­serve your best attention.

In this Portion of Scripture you have Christs Compellation, My God, and his Complaint, Why 1 hast thou forsaken me? A compella­tion with an ingemination or re­duplication of the words, My God, my God, to shew the strength of his affection, and desire of help at this time.

2 A complaint by way of expos [...]u­lation, Why hast thou forsaken me? I will draw all that I have to say into these foure propositions.

  • 1 That Christ was forsaken [...]
  • 2 That hee was very sensible of [Page 245] it, even unto complaint, Why hast thou for saken me?
  • 3 His disposition and carriage in this extremity, his faith failed not, My God, my God, his present griefe tyed him the closer and fa­ster to his God.
  • 4 Neither was it onely faith, but a faith flaming in prayer, wher­by hee expressed, that God was his God; Hee not onely prayed, but cryed to him, My God, my God, &c. This is the summe of what I intend.

Christ being in extremity was 1 forsaken.

Being forsaken, hee was very sensible of it, and from sensiblenesse 2 complaines powring out his soule into the bosome of his Father.

And not onely complaines, but 3 beleeves certainly that his Father will helpe him.

And to strengthen his faith the 4 more, he puts it forth in prayer; the [Page 246] fire of faith in his heart kindled into a flame of prayer (and that not in an ordinary manner, but in strong supplications) he cryed out, My God, my God, why hast thou for saken me? To come to the par­ticulars.

Christ was forsaken.Obs. 1.

I will briefly touch some cir­cumstances, and then fall upon the point it selfe, as,

1 1 The time wherein hee was forsaken a time of darknesse, (the sixth houre) in which there was a darknesse over the whole earth, and in the land of Iudea especially; Nei­ther had hee darknesse without onely, but within likewise; his soule was troubled from a sense of his fathers displeasure; two Ec­clipses seazed upon him together,Math. 26. 38. the one of the glorious light of the Sunne, the other of the light of his Fathers countenance; Hee must needes be in a disconsolate [Page 247] estate, and doubly miserable, tha [...] is incompassed with such dark­nesse: whatsoever was done to Christ our surety, shall be done to all that are out of him: blackness [...] of darknesse is reserved for them. As Christ wanted the comfort of light from heaven, so those that are out of Christ, shall have no comfort from any creature at at the last; the Sunne shall not shine upon them, the earth shall not beare them, they shall not have a drop of water to coole their tongues; they were formerly Re­bels against God, and now every creature is ready to serve the Lord against them; when the King is displeased with a man, which of his servants dare to countenance him?

This darknesse being in Iudea, did likewise portend the misera­ble condition of the Iewes here, and that eternall darknesse in the [Page 248]the world to come, which should be their portion if they repen­ted not.

2 Another circumstance may be this, God was a great while ere he removed his heavy displeasure from Christ; he was three houres in torment; And though God de­layed him long, yet hee said no­thing til now by way of complaint; wee should beware of darknesse of spirit in trouble; God may delay helpe to his dearest children (as here he did to his onely Son) to perfect the worke of sanctifica­tion in them, therefore submit to his wil, rest contented with what­ever hee sends, looke to thy Head and Saviour, &c. But of this more anone.

3 3 His greatest griefe and con­flicts were towards his latter end, towards the shutting up and cloze of his life: though a little after hee saith, All is finished, yet now he [Page 249] cries out, My God, my God, why hast thou forsaken me? Afflictions are sharpest toward our Ends. I speake this for prevention of dis­comfort, in those that finde ex­tremities upon them: when mi­series are extreame, helpe is nea­rest. They will either mend or end then; the darknesse is thickest a little before the morning ap­peares: and Sathan raged most a little before his casting downe.

As also to prevent security from seazing upon people; take heed of deferring repentance till thy last houres; there may be a confluence of many extreamities then upon thee, paines of body, terrours of conscience, Sathans temptations, Gods wrath, &c when all these meete together, and the poore soule in its best strength, findes enough to doe to conflict with any one of them; what an un­happy cond­tion will that be? Oh [Page 250] put not off your repentance to this time. But I passe these cir­cumstances, & come to the point of forsaking it selfe.

In the unfolding whereof I wil shew:

  • 1 In what sense Christ was forsaken.
  • 2 In what parts hee was for­saken.
  • 3 Upon what ground. And
  • 4 To what end all this forsa­king of Christ was.

1 For the first, forsaking is no­thing else, but when God leaves the creature to it selfe, either in regard of comfort, or of grace and assistance. I will shew you how Christ was le [...]t of his Father, and how he was not le [...]t.

1 1 Hee was not forsaken in re­gard of Gods love,How Christ was not for­saken. for my Father loveth me (saith he) because I give my life for my sheepe; God never loved Christ more then now, be­cause [Page 251] hee was never more obedi­ent than at this present.

2 Nor in regard of Vnion, for 2 there was no separation of his di­vine nature from the humane; there was a suspension of vision indeed, (hee saw no comfort for the pre­sent from God) but there was no dissolution of Union; for the di­vine nature did many things in this seeming forsaking; that was it which supported his humane na­ture to su [...]taine the burthen of our sinnes and the wrath of God, as also that gave merit and worth of satisfaction to his sufferings.

3 Neither was this forsaking 3 in regard of grace, as if faith, or love, or any other grace were ta­ken from Christ; Oh no, for hee beleeved before he said, My God, my God. Would hee have com­mitted his dearest jewell into the hands of God, if hee had not be­leeved in him?

[Page 252] How then was Christ forsaken?Quest.

1 1 In regard of his present com­fort and joy;Answ. hee could not else have beene a sacrifice; for as wee cannot suffer by way of conformi­ty to Christ, unlesse there be some desertion that wee may know the bitternesse of sin; no more could Christ have suffered for our ini­quities, had there not beene a sus­pension of light and comfort from his gracious soule.

2 2 He was not onely privative­ly deprived of all joy and happi­nesse, but positively hee felt the wrath and fury of the Almighty, whose just displeasure seazed up­on his soule for sinne, as our surety. All outward comforts likewise forsooke him, the Sunne withdrew his light from above, and every thing below was irksome to him; He suffered in all the good things he had, body, soule▪ good-name; in his eyes, eares, hands, &c. hee was re­proached [Page 253] proached and forsaken of all comforts about him; Hee had not the common comfort of a man in misery, pity; none tooke compassion upon him, hee was the very object of scorne.

But in what part was Christ forsaken?Quest.

In all, Ans. both in body and soule too, as may plainly appeare.

First, because hee was our 1 Surety, and wee had stained our soules & bodies too, offending God in both; (but in soule espe­cially, because that is the con­ [...]river of all sinne, the body being but the instrument.) Some sinns we call spirituall sinnes, as pride, malice, infidelity, and the like, these [...]ouch not the body, yet are the greatest sinnes of all other.

Secondly, if he had not suffe­red 2 in his Soule the sense of Gods displeasure, why should he thus cry out, when as the poor [Page 254] theeves that suffered by him made no such exclamation? If he had suffered in body onely, the sufferings of Paul and Moses had beene more, for they wished to be separated from the joyes of heaven, out of a desire to pro­mote Gods glory on earth, therefore it was hee saith in the Garden, My soule is heavy unto death.

Some will grant that Christ suffered in soule, Object. but (say they) it was by way of sympathie; for there are sufferings of soul imme­diately from God, and sufferings by way of sympathie and agree­ment with the body, when as the soule hath a fellow feeling of th [...] torments thereof; and so Chris [...] suffered in soule indeed.

That is not all,Answ. beloved, but there were immediate suffe­rings, even of his soule also, which he groaned under: God [Page 255] the Father laid a heavy stroake upon that; Hee was smitten of the Lord: and when God deales immediately with the soule himselfe, & fils it with his wrath; no creature in the world is a­ble to undergoe the same. None can inflict punishment upon the soule but GOD onely: Sa­than may urge and presse ar­guments of discouragement, and affright us with Gods displea­sure; but the inflicting of anger upon the soule issues immedi­ately from the hand of the Al­mighty. Wee must here there­fore consider God as a righte­ous Judge, sitting in heaven in his judgement seate, ta­king the punishment of the sinnes of all his people upon Christ; there was a meeting to­gether of all the sinnes of the faithfull, (from Adam to the last mā that shal be in the world, as it [Page 256] were) in one point upon him, and the punishment of all these was laid on his blessed shoulders, who suffered for them in both body and soule.

But how could Christ bee forsaken of God,3. Conclus. (especially so forsaken as to suffer the anger of his father) being an innocent person?

1 I answer;Ans. First, the Paschall Lambe was an innocent crea­ture, yet if the Paschall Lambe be once made a sacrifice, it must be killed; though Christ were never so unblameable, yet if he will stoope to the office of a surety, he must pay our debt, and doe that which we should have done. If a Princes sonne become a surety, though his father love him, and pitty him never so much, yet he will say, Now you have taken this upon you, you must discharge it.

[Page 257] Secondly, as in naturall things 2 the head is punished for the fault of the body; so Christ by com­municating his blessed nature with ours, made up one mysti­call body, and suffered for us.

But upon what ground should Christ become our surety? Quest.

1 Because he was able to dis­charge our debt to the utter­most,Answ. 1 hee was more eminent then all mankinde, having two natures in one, the manhood knit to the Godhead.

2 Christ most willingly gave 2 himselfe a sacrifice for us.

3 He was designed and prede­stinated 3 to this office, yea, he was anoynted, set out and sealed for this businesse by God himselfe, and is not this sufficient ground why he should become our sure­ty? especially if we consider,

4 That Christ tooke the 4 communion of our nature upon [Page 258] him for this very end, that hee might bee a full surety, that his righteousnesse being derived to us, and our guilt to him, Gods wrath might be satisfied in the self-same nature that offended. You see in Societies and Cities, if some people offend, the whole City is o [...]tentimes pu­nished, though perhaps many are guiltlesse in it, yet by reason of the communion all are puni­shed; so likewise a Traitors son that never had any hand in his fathers sinne (but behaved him­selfe as an honest subject should doe, yet) having communion with the person of his father, (be­ing indeed a peece of him) is thereupon justly dis-inherited by all Law.

But how could Christ take our sinnes upon him and not be defiled therewith?Object.

He tooke not the staine of ourQuest. [Page 259] sinnes, but the guilt of them. Now in guilt there is two things.

  • 1 A worthinesse and desert of punishment.
  • 2 An obligation and bind­ing over thereunto.

Christ tooke not the desert of punishment upon him, (from any fault in himselfe) hee tooke whatsoever was poenall upon him, but not [...]ulpable; as hee was our surety, so hee every way dis­charged our debt, being bound over to all judgements and pu­nishments for us.

Now wee owe unto GOD a double debt.

  • 1 A debt of obedience, and if that faile,
  • 2 A debt of punishment.

And both these hath Christ freed us from; First, by obeying the will of his Father in every thing: and secondly, by suffering [Page 260] whatsoever was due to us for our transgressions.

Some Heretickes that would shake the foundatiō of our faith, will grant Christ to be a Medi­ator to intercede for us, and a Redeemer to set us at liberty from slavery, &c. but not to be a surety to pay out debt, by way of satisfaction to God for us.

Let such remember, that Gods pleasure to redeeme lost mankinde, is not so much by way of power and strength, as by way of justice; and therefore Hebr. 7. 22.Heb. 7. 22. it is said, Christ is be­come o [...]r sarety; and Paul when he became a Mediator to Phile­mon for Onesimus a fugitive ser­vant,Philem. 18. did it by way of surety, If hee owe thee any thing I will dis­charge it: And Christ Jesus our Mediatour blessed for ever, so intercedeth unto GOD for us, as that hee fully satisfies his ju­stice [Page 261] for our offences.

But why was Christ thus for­saken of his Father?Quest.

To satisfie God for our forsa­king of him;Ans. Christs forsaking 1 was satisfactory for all our for­sakings of God; beloved, we all fors [...]oke God in Adam, and in­deed what doe we else in every sinne wee commit, but forsake the Lord, and turne to the Crea­ture? what are all our sinnes of pleasure, profit, ambition, and the like, but a leaving of the foun­taine of living waters to fetch contentment from broken Ci­sternes?

But Christ was chiefly forsa­ken, 2 that hee might bring us home againe to God, that there might be no more a separation betwixt his blessed Majesty and us.

Some shallow heretikes there are that would have Christ to [Page 262] be an example of patience and h [...] ­linesse in his life and death, and doe us good that way onely.

Oh no, beloved, the maine comfort we receive from Christ is by way of satisfaction; there must bee first grace, and then peace in our agreement with God. Sweetly saith Bernard, I desire indeed to follow Christ as an example of humility, pati­ence, selfe denyall, &c. and to love him with the same affecti­on that he hath loved mee; but I must eat of the Passeover Lamb, (that is) I must chiefly feed o [...] Christ dying for my sinnes. So every true Christian soule de­sires to follow Christs obedience, humility, patience, &c. and to bee transformed into the likenesse of his blessed Saviour. Whom should I desire to be like more than him, that hath done so much for me? But yet the main [Page 263] comfort I receive from Christ, is by eating his body and drin­king his blood; my soule feedes and feasts it selfe most of all up­on the death of Christ, as satis­fying for my sinnes. And what a comfort is it that Christ being our surety, hath made full satis­faction for all our sinnes; surely wee shall never bee finally and wholly forsaken, because Christ was forsaken for us: Now wee may thinke of GOD without discomfort; and of sinne without dispaire; Now we may thinke of the law of death, the curse and all, and never be [...]errified; Why? Christ our surety hath given full content to divine justice for wrath and law, sinne and c [...]rse, &c. they are all linckes of one chaine, and Christ hath dissolved them all▪ Now sinne cea [...]eth, wrath ceaseth, the Law hath no­thing to lay to our charge; [Page 264] deaths sting is pulled out, how comfortabley therefore may wee appeare before Gods tribunall? Oh beloved, when the soule is brought as low as hell almost, then this consideration will bee sweete, that Christ was forsa­ken as a surety for mee; Christ o­vercame sinne, death, Gods wrath, and all for mee; in him I tri­umph over all these; what wel­come newes is this to a distres­sed sinner [...] when ever thy sou [...]e is truly humbled in the sense of sinne; looke not at sinne in thy conscience, (thy conscience is [...] bed for another to lodge in) but [...]t Christ: if thou bee a broken-hearted sinner, see thy sinnes in Christ thy Saviour taken away; see what hee hath indured and suffered for them; see not the Law in thy conscience, but see it discharged by Christ; see death disarmed through him, [Page 265] & made an entrance into a bet­ter life for thee; whatsoever is ill see it in Christ, before thou seest it in thy self [...]; and when thou be­holdest it there, see not only the hurt thereof taken away, but all good made over to thee; for,Rom. [...]. All things worke together for the best to them that love God▪ The Devill himselfe, death, sinne, and wrath, all helpe the maine; the poyson and mischiefe of all is taken away by Christ, and all good conveyed to us in him; we have grace answerable to his grace; Hee is the first seate of Gods love, and it sweetens whatever mercy wee enjoy, that it comes from the fountaine God the father, through Christ unto us. I beseech you imbrace the comfort that the Holy Ghos [...] af­fords us from these sweet consi­derations.

Againe, in that Christ wa [...] [Page 266] forsaken; and (not onely so, but) indured the displeasure and im­mediate wrath of God seazing upon his soul, & filling his heart with anguish at this time; wee may learne hence.

1 In what glasse to looke up­on the ugly thing sinne, How to dis­cerne the ug­linesse of sin. to make 1 it more ugly unto us▪ Beloved, if we would conceive aright of sinne, let us see it in the Angels [...]umbled out of heaven, and re­served in chains of darknesse for offending God; see it in the ca­sting of Adam out of Paradise, Gen. 3. and all us in him; see it in the de­struction of the old world, and the Iewes carryed to captivity in the generall destruction of Ieru­salem, &c. but if you would in­deed see the most ugly colours of sinne, then see it in Christ upō the Crosse, see how many sigh [...] and groanes it cost him, how bitter a thing it was to his righ­teous [Page 267] soule, forcing him to weep teares of blood, and send forth strong cryes to his Father, My God, my God, why hast thou forsa­ken mee? If sinne but imputed to Christ our surety, so affected him that was God-man, and lay so heavy upon his soul, what will it doe to those that are not in Christ? certainly, the wrath of God must needs burn to hell; he wil be a consuming fire to all such. See [...]inne therefore chief­ly in the death of Christ, how o­dious it is to God, that it could bee no otherwise purged away, than by the death of his beloved Sonne. Al the Angels in heaven, and all the creatures in the world could not satisfie divine iustice for the least sinne. If all the ago­nies of al creatures were put in­to one, it were nothing to Christs Agonie; if all their suffe­rings were put into one, they [Page 268] could not make satisfaction to Divine Justice for the least sin: Sinne is another manner of mat­ter than we take it to be; see the Attributes of God, his anger a­gainst it, his justice and h [...]linesse, &c. Beloved, men forget this, they think God is angry against sinne indeed, but yet his Justice is soone satified in Christ. Oh, we must thinke of the Almighty as a Holy GOD, separated from all staine and pollution of sinne whatsoever, and so holy that he inforced a separation of his fa­vour from Christ, for becom­ing our surety, and Christ under­went a separation from his Fa­ther, because he undertooke fo [...] us; so odious is sinne to the holy nature of God, that hee left his Sonne while hee strugled with his wrath for it; and so odious was sinne to the holy nature of Christ, that hee became thus a [Page 269] sacrifice for the same. And so o­dious are the remainders of sin in the hea [...]ts of the Saints, that all that belong to God have the Spirit of Christ, which is as fire to consume and waste the old Adam by little and little out of them; No uncleane thing must en­ter into heaven; Those that are not in Christ by faith, that have not a shelter in him must suffer for their transgressions eternal­ly; Depart yee cursed into everla­sting fire; Mat. 25. so holy is God that he can have no society and fellow­ship with sinners.

Doe you wonder why GOD so much hates sinne, that men so little regard, not onely the lewd sort of the world, but com­mon dead-hearted persons, that set so little by it, that they re­gard not spirituall sinnes at all, especially hatred, malice, pride, &c. cloathing themselves with [Page 270] these things as a comely gar­ment. Certainly you would not wonder that God hates sinne, if you did but consider how sinne hates God; what is sinne but a setting of it selfe in Gods room, a setting the devill in Gods place? for when wee sinne wee leave God, and set up the Crea­ture, and by consequence Sathan that brings the temptatiō to us, setting him in our hearts before God: Beloved, God is very jealous, and cannot indure that filthy thing sinne to bee in his roome; sinne is such a thing as desires to take away God him­selfe. Aske a sinner when hee is about to sinne, Could you not wish that there were no God at all, that there were no eye of heaven to take vengeance on you? Oh I, with all my heart; and can you then wonder that God hates sinne so, when it [Page 271] hates him so, as to wish the not being of God? oh marvell not at it, but have such conceits of sinne as GOD had when hee gave his Sonne to dye for it, and such as Christ had, when in the sense of his Fathers anger hee cryed thus, My God, my God, &c.

The deeper our thoughts are of the odiousnesse of sinne, the deeper our comfort and joy in Christ will bee after; therefore I beseech you work your hearts to a serious consideration what that sinne is that we cherish so much, and will not be reproved for, and which wee leave GOD and heaven, and all to imbrace; conceive of it as God doth that must bee a Judge, and will one day call us to a strict account for the same.

If Christ cryed out thus, My God, my God, why hast thou forsa­ken me? as being our surety for [Page 272] our sinnes, we may see what to conceive of sinne, and of GOD the better.

But above all things I desire you to see often in this glasse, in this booke of Christ crucified, (it is an excellent booke to stu­dy) the mercy of God and the love of Christ, the heighth, and depth, and bredth of Gods love in Jesus Christ, which hath no dimensions: What set God on worke to plot this excellent worke of our salvation and re­demption by such a surety; was it not mercy? did not that awa­ken wisdome to reconcile justice and mercy to Christ? But what stirred up this wisdome of God? Oh, bowels of compassion to man; he would not have man perish, when the Angels did without remedy.

Therefore let us desire to be inflamed with the love of God▪ [Page 273] that hath loved us so much: All the favors of God in Christ tend (next after satisfaction to ju­stice) to inflame our hearts to love him againe, wherefore else are the favours of creation and Providence? How sweet is God in providing for our bodies, gi­ving us not onely for necessity, but abundance, withholding no comfort that is good for us, &c.

But chiefly in his Master-piece God would have us apprehend the greatest love of all other, because there hee hath set him­selfe to glorifie his mercy more than any thing else? therefore wee may well cry with the A­postle, Oh the height of his love, &c. I beseech you fixe your thoughts on this, think not now and then sleightly of it, but dwell on the meditation of the infinite love of God in Christ, till your hearts be inlarged and [Page 274] warmed and inflamed with the consideration thereof; and then love will set you forward to all good workes; what need we bid you be liberall to the poore, to bee good subjects, just in your dealings, &c? all this may bee spared when there is a loving heart: And when shall we have loving hearts? when they are kindled and fired at Gods fire, when they are perswaded of Gods love, then the apprehensi­on of his love will breed love in our hearts againe; and that is the reason why the Apostles are not so punctuall as heathen Au­thors in particularities of du­ties; they force upon men espe­cially the love of God, and the ground-points of religion, as knowing when the heart is sea­soned with that once, it is ready prepared to every good duty. Thinke seriously of this, The [Page 275] love of Christ constraineth mee [...] there is a holy violence in love, 2 Cor. 13. there is a spirituall kinde of ty­ranny and prevailing in this grace.

One thing further wee may learne from this forsaking of Christ, viz. that,

It is no strange thing for GODS deare children to bee forsaken.Conclus.

To have the apprehension of their sinnes, and the wrath of God; to bee forsaken (in regard of sense) of all comfort: doe we not see it done in the naturall sonne, and shall we wonder that it is done in the adopted sonnes? Wee see this forsaking was in the natur all branch, and shall wee wonder that it is done in the grafted branches? It was done to the greene tree, and shal we won­der if it be done in the drie? no certainly.

[Page 276] The whole Church com­plaines Psal. 44.Psalm. 44. Of drinking Gall and Wormewood, Ezek. 36. that God was hid in a cloud, Lam. 3. &c. both the head com­plaines, and the body too, as wee see in David, Iob, and other Saints; so that there is a kinde of desertion and forsaking that the childe of God must under­goe.

What is the ground and end of it?Quest.

1 First,Ans. Gods prerogative is such that sometimes when there is no great sinnes to provoke him to withdraw comfort, yet will he leave holy men to them­selves, to shew that hee will doe as pleaseth him.

2 Another ground is, our own estate and condition, wee are here absent from the Lord, strangers on earth; now wee would take our pilgrimage for our Countrey, if wee had al­wayes [Page 277] comfort and new supplies of joy.

Againe, our disposition is to 3 live by sense more than by faith, wee are as children in this, wee would have God ever smile up­on us that we might walke in a­bundance of cōfort; and I cannot blame Christians for desiring it, if they desire the work of grace in the first place, if they desire the worke of God in them, ra­ther than the shining of com­fort by the Spirit, (for that is the best worke.) Now because Christians desire rather to live by sight than by faith, wherein they might honour God more, he leaves them oftimes. Sight is reserved for another world, (for the Church triumphant) there wee shall have sight e­nough, we shall see God face to face.

Sometimes Gods Children [Page 278] are negligent, and keepe not a holy watch over their soules, they cleave to the creature too much, and then no wonder though God forsake them, since they will have stolne waters of their owne, and fetch comfort else-where.

5 But one maine ground is, conformity to Christ, he suffered for our sins, and God will con­forme the members in some measure to their head, though Christ dranke the cup of Gods wrath to the bottome, yet wee must sip and taste a little, that we may know how much we are beholding to Christ; and there are few that come to heaven, few that truly belong to GOD, but they know what sinne is, and what the wrath of GOD is, first or last; the wrath of God is the best corrosive in the world to eate out sinne. A little anger [Page 279] of GOD felt in the conscience will make a man hate pride and malice, and all sinne whatsoever.

But for what end doth GOD leave his children,Quest. as he did here our blessed Saviour?

  • 1 In regard of himselfe.
    Ans.
  • 2 In regard of his Chil­dren.

In regard of himself, he leaves 1 them that he may comfort them more afterwards, that hee may bring more love with him, and that they may love him more than before; there will after a little forsaking, be a mutuall re­flection of love betweene GOD and a Christian: God delights to shew himselfe more abun­dantly after a little forsaking, and the soule inlargeth it selfe af­ter it hath wanted the love of God; for want inlargeth the ca­pacity of the soule, and want makes it stretch it selfe to re­ceive [Page 280] more comfort when it comes: God doth this for the increase of his love to us, and of our love to him againe; he both drawes nigh to us, and goes a­way in regard of feeling for our good.

2 That wee may bee more watchfull over our hearts for the time to come, that there may bee a more perfect divorce and separation wrought in us to the creatures, our adulterous hearts have stolne delights that GOD likes not, and therefore when wee have smarted for it in the anger and displeasure of God, a divorce will bee wrought. It is hard to work a separation from sinne, sinne and the soule being so nearely invested together, yet God therefore uses this way of spirituall desertion to effect the same.

3 Likewise to make a Chri­stian [Page 281] soule ransacke and search the ground of all the comforts that are left him by God: It wil make him rifle and search all the Scriptures; Is there any comfort for mee poore wretch, that am troubled with sinne? It will make him search the expe­rience of other Christians; Have you any word of comfort for me? It will make him regard a gracious man as one of a thou­sand, it will make him stretch his heart in all the degrees of grace; Have I any evidence that I am the Childe of God, and not a cast-away? It will make him search his heart in regard of corruption; Is there any sinne that I am not willing to part with? &c. Beloved, God ma­ny times leaves us, and not only leaves us, but makes our naked conscience smart for sinne; oh this is a quickening thing; A [Page 282] child of God that is of the right stampe will not indure to be un­der Gods wrath long, oh it is bitter; he knowes what it is to enjoy communion with GOD, he will not endure it; therefore it stirres him up to all manner of diligence whatsoever.

But is there no difference be­tweene Christs sufferings and smart for sinne,Quest. and ours.

Yes,Ans. the sufferings of Christ 1 came frō the vindictive and re­venging hand of God, as a just Judge, but ours proceed from him as a loving Father, for God when wee are in Christ is chan­ged, hee layeth aside the person of a Iudge, having received full satisfaction in Christ, he is now in the relation of a sweet father to us.

2 Againe, there is difference in the measure, we take but a taste of the cup sweetned with some [Page 283] fort, and moderated; but Christ dranke deepe of the same.

3 In the end and use, the suf­ferings 3 and forsaking of Christ were satisfactory to divine Ju­stice, but ours are not so, but on­ly medicinall; the nature of them is quite changed, they are not for satisfaction, for then wee should die eternally, disable the satisfaction of CHRIST, they are crosses indeed, but not curses: whatsoever we suf­fer in soule or body is a crosse, but not a curse unto us, because the sting is pulled out, they are all medicinall cures to fit us for heaven; whatsoever we suffer in our inward or outward man, prepares us for glory, by morti­fying the remainders of corrup­tions, and fitting us for that blessed estate.

4 All other mens deaths are 4 for themselves, as Le [...] saith, Sin­gula [Page 284] in singulis, they are single deaths for single men; but it is therwise here, for all the Chil­dren of God were forsaken in their head, crucified in their head, and dyed in Christ their Head; Christs death was a pub­like satisfaction; no man dyeth for another, (let the Papists say what they will,) only Christ dy­ed for all, and suffered for his whole body. And thus much of the first generall, that, Christ was forsaken.

The second is this,2. Conclus. Christ was very sensible of it, even to com­plaint and expostulation, My God, my God, &c. Why should it be thus betweene the Father and the Sonne, betweene such a Fa­ther, and such a Sonne, a kinde loving Father to his naturall o­bedient, and onely Sonne: the word is strong beloved, hee was not onely forsaken, but exposed [Page 285] to danger, & left in it, being very sensible of the same; every word heere expresseth some bow­els; he doth not say, The Iewes have foraken me; or, my beloved Disciples and Apostles that I made much of have forsaken me, or Pilate would not doe the duty of a true Iudge; my feete are pierced, my Head is woun­ded, my body is wracked, han­ging on the Crosse, &c. he com­plaines of none of these (though they were things to be complai­ned of, and would have sunke any Creature to have felt that in his body that he did) but that which went nearest to him, was this, Oh my God, why hast thou forsaken me? I stand not upon o­thers forsaking, but why hast thou forsaken me? I stand more upon thy forsaking than the for­saking of all others; Christ was very sensible of this, it went [Page 286] to his very heart.

But what speciall reason was there that Christ should take this so deeply?

1 First of all, because the loving kindnesse of the Lord is better than life it selfe, Psa. 63. as David the type of Christ well said; the forsaking of God being indeed worse than death; the loving kindness of the Lord is that that sweet­neth all discomforts in the world, the want of that imbit­ters all comforts to us: If we be condemned traitors, what will all comfors doe to a condemned man? The want of Gods love imbitters all good, and the pre sence thereof sweetneth all ill, death, imprisonment, & all crosses whatsoever; therefore Christ having a sanctified judgement, in the highest degree, judgeth the losse of this to be the worst thing.

[Page 287] 2 The sweeter the commu­nion 2 is with GOD the fountaine of good, the more intolerable and unsufferable is the separati­on on from him; but none had ever so neare and sweet a communi­on with God as Christ our Me­diatour had, for hee was both God and Man in one person, the beloved Sonne of his Father: now the communion before being so neare and so sweet unto him, a little want of the same must needs bee unsuffera­ble. Things the nearer they are, the more difficult the separation will be; as when the skinne is se­vered from the flesh, and the flesh from the bones, oh it is irk some to nature; much more was Christs separation from the sense of his Fathers love. Those that love, live more in the party loved, than in themselves; Christ was in love with the person of [Page 288] his father, and lived in him, now to want the sense of his love, (considering that love desires nothing but the returne of love againe) it must needs bee death unto him.

3 Another ground that Christ was thus sensible, was, because hee was best able to apprehend the worth of communion with God, and best able to apprechend what the anger of God was; hee had a large judgement, and a more capacious soule than any other, therfore being filld with the wrath of God, he was able to hold more wrath than any man else;hee could deepest ap­prehend wrath that had so deepe a taste of love before.

4 Againe, in regard of his body; the griese of Christ both in body and soule was the greatest that ever was, for hee was in the strength of his yeares, hee had [Page 289] not dulled his spirits with intē ­perancy; he was quick and able to apprehend paine, being of an excellent temperature.

Was Christ so exceding sen­sible of the want of his Fathers love,Vse. though it were but a while? I beseech you then, let us have mercifull considerations of those that suffer in conscience, and are troubled in minde; oh it is another manner of matter than the world takes it for; it is no easie thing to conflict with Gods anger, though but a little. It was the fault of Iobs friends, they should have judged chari­tably of him, but they did not: take heed therefore of making desperate conclusions against our selves or other, when the ar­rowes of the Almighty sticke in us, when we smart and shew our distemper in the apprehension of the terrous of the Lord seiz­zing [Page 290] upon our soules: God is a­bout a gracious worke all this while: the more sensible men are of the anger of GOD, the more sensible they will bee of the returne of his fa [...]our againe.

There are some insensible stu­pid creatures, that are neither sensible of the afflictions they s [...]ffer in body, nor of the manise­station of Gods anger on their soule; notwithstanding hee fol­lowes them with his correcti­ons, yet they are as dead flesh, unmoveable,Esa. 1 [...]. therefore, Why should I smite them any longer, &c. saith GOD.

This comes from 3 grounds.

1 1 From pride, when men thinke it a shame for such Ro­mane spirits as they are to stoope.

2 Or from hypocrisie, when they will not discover their griefe, [Page 291] though their conscience be out of tune.

Or else out of stupid blockish­nesse, 3 (which is worst of all) when they are not affected with the signes of Gods wrath: It is a good thing to bee affected with the least token of Gods displeasure, when we can gather by good evidence that GOD hath a quarrell against us; you see how sensible Christ was, and so will it with bee us if wee get not into him betimes; we [...]hal be sensible of sin one day whether we will or no; cōscience is not put in us for nought; you may stupi­fie and stifle the mouth of Con­science with this or that tricke now, but it will not bee so for ever, it will discharge its office, and lay bitter things to our charge, and stare in our faces, and drive us to despaire one day; sinne is another matter [Page 292] when it is revealed to Consci­ence than we take it, howsoever we goe blockishly and stupidly on now; It is sweet in the temp­tation and allurement, but it hath an ill farewell and sting. If wee could judge of sinne as we shall doe when it is past, es­pecially when we come to our reckoning at the houre of death, and at the day of Judgement, then wee would bee of another minde, then wee would say that all sinners (as the Scripture termes them) are fooles. But to goe on.

Christ we see expresseth his sen­siblenesse by complaint, My God, my God, why hast thou for saken mee.

Here some Cautions must bee rendred,Ca [...]tion. that wee doe not mistake.

Christ complaines not [...] of God, but to God.

Was Christ ignorant of the [Page 293] cause of Gods forsaking him?Object.

No, hee knew the cause,Ans. for his sufferings were intolerable, but taking our nature upon him, he takes our speech also, and ex­presseth himselfe like to a mise­rable man, having the greatest affliction that ever was upon a Creature. The divine nature of Christ stopped the excesse of any passion; he was turbated but not perturbated, hee was moved with the sinnes of men, but not removed; hee was as water in a cleare glasse, there is nothing but water though you stirre it never so much, if there were mudd in it, it would so [...]one bee uncleane; wee cannot stirre our affections and complain but with a tincture of sinne, it was not so with Christ, hee knew when to raise and when to allay his affe­ctions; and though there were much nature in these affections, [Page 294] a naturall shunning of griefe, and a naturall desire of Gods presence, yet here was grace to direct and sanctifie the same; for nature sometimes carries grace with a stronger winde, more fully when they goe both in one current, as here: It was grace to have the love of GOD, yea, it was death to be without it, and it was sinlesse nature to desire ease, for (without sinne) nature may desire ease, so it bee with submission of it selfe to God. For the soule may have divers desires as there are divers objects presented to it; when the soule apprehends releafe and ease, it rejoyces and is glad; but when upon higher considerati­ons and better ends there is paine presented to the soule to doe it good, the soule may de­sire that, and upon deliberation chuse that it refused before: A [Page 295] man may have his hand cut off, and cast his wares into the Sea, that hee would not willingly doe, yet when upon deliberati­on he considers, I shall save my life by it, hee will doe it. So Christ by a naturall desire (with­out sin) might desire release of paine, but when it was presented to him, what shall become of the salvation of man and obedi­ence to God then? Vpon these considerations that respected higher ends, there might be an­other choice; so in things subor­dinate one to another, one thing may crosse another, and yet all be good too.

But you must know this like­wise, that [...]orsaking and to bee sensible of forsaking is no sinne, especially when it is not contra­cted by any sinne of ours; it is a suffering but not a sinne; and to be sensible of it is no sinne, it is [Page 296] rather a sinne to bee otherwise affected. God allowes those af­fections that hee hath planted in us; he hath planted feare and for­row in presenting dolorous ob­jects. If a man doe not sorrow in objects of sorrow, he is not a man after Gods making; GOD allowes griefe and seare in af­flictions and trouble, alwayes remembring it be with submis­sion to him, Not as I will, but as thou wilt. Mat. 26. 30.

Againe, consider Christ was now in a conflicting condition be­tweene doubting and despaire, the powers of hell being round about him; Sathan as he was bu­sie about him at the entrance into his office, Mat. 4. so hee was now vexing his righteous soule with temptations, God hath for saken thee, and this and that; wee know not the malice of Sathan at such a time; but certainly the [Page 297] powers of hell were all let loose then upon him. The truth is, God had a purpose to finish his sufferings presently upon his complaint, and because hee will have us all receive what wee receive (even Christ himselfe) by prayer and opening our de­sires to him, God suffers Christ to complaine, and powre out his supplication into his bo­some, that presently after hee might be released of all, seeing hee had now fully satisfied for the sinnes of man.

The Use of it in a word is this,Vse. That God having stooped so low to poore creatures, to be a father and a friend to them, will suffer them familiarly, (as there is a great deale of familia­rity in the spirit of adoption) yet reverently to lay open their griefes into his bosome, and reason the case with his Maiesty [Page 298] without sinne, Why Lord am I thus forsaken? what is the matter? where are the sounding of thy bow­els? where are thy former mercies? &c. There is another kinde of familiarity betweene God and his Children than the world takes notice of, yet withall re­member, they are not murmu­ring complaints, but seasoned with faith and love, as here, My God, my God still: whence you see that,

Christ in his greatest extremities had a spirit of faith.

There is a question between the Papists and us, 3. Concl [...]s. about Christs faith; they will have him to bee a comprehender and a travel­ler, &c. indeed hee needed no justifying faith to apply any thing frō without him, because he had righteousness enough of his owne; but yet to depend up [...] on God as his Father, so hee had [Page 299] faith, neither was he alway in the state of happinesse, for that di­stinction is a confusion of the a­basemēt of Christ & his exaltatiō: howsoever there was the happi­nesse of union, (the humane na­ture being alway united to the Godhead) yet there was not al­way the happinesse of visi [...]n; he did not see the face of God, for thē why did he cry out, My God, my God, &c. Sight was due to him from his Incarnation in himselfe considered (not as our s [...]rety,) Now that which made a stopp of the influence of comfort to his soule, was, that he might ful­ly suffer for our sinnes, that hee might bee humbled and [...]emp­ted, and suffer even death it selfe. Therefore in regard of the state of humiliation there was faith in him, faith of depen­dance; th [...]re was hope in him, and he made great use therof to [Page 300] support himselfe.

But what supported the faith of Christ in this woefull,Quest. rufull estate he was in, being forsaken of God as our Surety?

Christ presented to his faith these things.Ans.

1 The unchangeable nature of GOD, My God, &c. Whom he once loves hee loves to the end▪ therfore he layes claime to him, Thou hast beene my God hereto­fore, and so thou art st [...]ll.

2 Againe, faith presented to the soule of Christ, Gods man­ner of dealing; he knew well e­nough that God by contraries brings contraries to passe; Hee brings to heaven by the gates of hell, hee brings to glory by shame, to life by death, and therefore re­solves, notwithstanding this de­sertion, I will depend upon my God.

Againe, Christ knew well e­nough [Page 301] that God is nearest in support when he is furthest off in feeling; so i [...] is of [...], where hee is neares [...] the inward man, to strengthen it with his love, he is furthest off in comfort to out­ward sense. To whom was God nearer than Christ in support and sanctifying grace? and yet to whom was he further off in present feeling? Christ knew that there was a secret sense of Gods love, & a sensible sense of Gods love; he had a secret sense of God that hee was his Father, because he knew himselfe to be his Sonne, but he had it not sen­sibly: Faith must bee sutable to the thing beleeved; Now Christ in saying, my God, suites his faith to the truth that was offered to him, he knew GOD in the grea­test extremitie to bee nearest at hand, Be not farre off, for trouble is neare, &c.

[Page 302] This should teach us in any extremity or trouble to set faith on worke, and seed faith with the consideration of Gods un­changeable nature, and the un­changeablenesse of his promises, which endure for ever; we change, but the promise changeth not, and GOD changeth not, My God still, The word of the Lord indureth for ever. GOD deales with [...]is people in a hidden ma­ner, hee supports with secret, though not with sensible com­fort, and will bee nearest when he seemes to be furthest off his Children. I beseech you ac­quaint your selves with these things, and thinke it not strange that GOD comes neare you in desertions, considering that it was so with Christ; present to thy soule the nature of GOD, his custome and manner of dea­ling, so shalt thou apprehend [Page 303] favour in the middest of wrath, and glory in the middest of shame; we shall see life in death, we shall see through the thic­kest Clouds that are betweene GOD and us; for as God shines in the heart in his love secretly through all temptations and troubles, so there is a spirit of [...]aith goes backe to him againe, My God, my God; for faith hath a quicke eye, and seeth through contraries: There is no cloud of griefe but faith will pierce through it, and see a fathers heart under the carriage of an enemy; Christ had a great burden upon him, the sinnes of the whole world, yet he breakes through all; I am now sinne, I beate the guilt of the whole world, yet under this person that I sustaine I am a sonn [...], and God is my God still, notwithstanding all this weight of sinne upon mee. And [Page 304] shall not wee beloved say, My God, in any affliction or trouble that befals us? oh yes. In the sense of sinne which is the bit­terest of all, and in the sense of Gods anger, in losses and cros­ses, in our families, &c. let us break through those clouds, and say, My God still.

But you will say,Object. I may ap­prehend a lie; perhaps God is not my GOD, and then it is pre­sumption to say so.

Whosoever casts himselfe upō GOD out of the sense of sinne,Ans. to be ruled by God for the time to come, shall obtaine mercy. Now dost thou so? doth thy consci­ence tell thee, I cast my selfe up. on God for better direction, I would be ruled as GOD and the Ministery of the Word would have mee hereafter: If so, thou hast put this question out of question: thou doubtest whe­ther [Page 305] ther God be thy God; I tell thee God is the God of all that seck him, and obey him in truth; but thy conscience tels thee thou dost this; certainly then, whatso­ever thou wert before, God is now before hand with thee, hee offers himselfe to bee thy God, if thou trust in him, and wilt be ruled by him; and not onely so, but he intreats us, (we should beseech him, but he intreates us, such is his love; nay he cōmands 1 John. 3, 23. us to beleeve in his Sonne Jesus CHRIST. Now when I joyne with Gods intreatie, Oh Lord, thou offerest thy selfe, thou in­vitest mee, thou commandest me, I yeeld obedience and sub­mit to thy good word; then the match is stricken and made up in doing so; God is thy God, and Christ is thy Christ, and thou must improve this claime and interest here in all the passages [Page 306] of thy life long, Lord thou art my God, therefore teach me, thou art my GOD, I have given my self to thee, I have set up thee in my heart above all things, tho [...] art in my soule above all sinne, a­bove all profits and pleasures whatsoever, therefore save mee and deliver mee, have pitty upon me, &c. The claim is good when we have truely given our selves up to him,Judg. 10. 14. else Go [...] may say, Go [...] to the gods you have served; [...] were your gods for whom you cracked you consciences, [...] ­ches and pleasure were your gods, goe to them for succour.

Oh beloved, it is a harder matter to say, My God, in the middest of trouble than the world takes it; there was a great conflict in Christ when he said, My God, when he brake through all molestations and tempr [...] ­ons of Sathan, together with the [Page 307] sense of wrath, and could say notwithstanding, My God: there was a mighty strong spirit in him. But no wonder, faith is an Almighty grace wrought by the power of God, and laying hold upon that power; it layes hold upon Omnipotency, and therefore it can doe wonders; it overcomes the invincible God; hee hath made a promise, and cannot deny his promise, hee can­not deny himselfe and his truth: put case his dealing be as an ene­my, his promise is to bee as a friend to those that trust in him; he is mercifull, forgiving sinnes, his nature now is such; satisfa­ction to his justice makes him shew mercy.

I speake this that you might beg of God the gift of faith, which will carry you through all temptations and afflictions, yea, even through the shadow [Page 308] of death;Psal. 23. as David faith, Though I walke in the valley of the shadow of death, yet will I fear no ill; why? because thou art with mee my God and my shepheard. Though wee be in the valley of the sha­dow of death, yet notwithstan­ding if God bee with us, if wee bee in covenant with him, and can lay just claime to his pro­mise, by giving up our selves to him, we shall not feare; one beame of Gods countenance when wee are in covenant with him will scatter all Clouds whatsoever. I beseech you therefore labour more and more for this preci­ous grace of faith, and increase it by all sa [...]ctified means, hea­ring the Word, reading the Scriptures, and treasuring up promises, considering what spe­ciall use wee have of this above all other graces. But to proceed.

Christ here doth not onely beleleeve, but

[Page 309] He vents his faith by prayer.
4. Conclus.

Good workes are but faith in­incarnate, faith working; they differ not much from it; so prayer is but faith flaming, the breath of faith, as it were▪ for when troubles possesse the soule, it sends out its Ambassadour pre­sently, it speeds prayer forth, and prayer stayes not till it come to heaven, and there takes hold upon GOD, and gets a message and answer from him backe to comfort the soule: faith and prayer are all one in a manner, when the soule hath any great desire of grace, or is in griefe, apprehending the displeasure of GOD, faith would (if it could) worke to heaven, but we are on earth, and cannot till wee dye, therefore when it cannot goe to heaven, it sends prayer, and that mounts the soule aloft, and wrastles with God, and wil give [Page 310] him no rest till the petition bee granted, and it can say My God.

Therefore if you have any faith at all, exercise it, and make it bright by often prayer, James 5. 15. The prayer of faith prevailes much; How shall they call on him in whom they have not belee­ved? Indeed it is no prayer at all without faith; great faith, great prayer; weake faith, weake prayer, no faith, no prayer; they both goe on in an even strength: Christ here prayes to God un­der this complaint, Why hast thou for saken me? There is a hid­den prayer in it, oh doe not for­sake mee, deliver me out, &c.

I beseech you, even as you would have comfort, (from the [...]ountaine of comfort that usual­ly conveyes all grace and com­fort to us by a spirit of prayer) labour to be much in communi­on wth God in this blessed exer­cise, [Page 311] especially in troubles,Psal. 5 [...]. Call upō me in the day of trouble: the evil day is a day of prayer; of all da [...]es in the day of trouble especially, Make your request knowne to God. Phil. 4. 6.

But perhaps GOD will not heare mee?Object.

Yes, this fruit followes, The peace of God which passeth all un­derstanding shall keepe your hearts and mindes; Answ. When you have ea­sed your soules into the bosome of God by prayer, you may goe securely, and know that he will le [...] you reape the fruit of your prayers in the best time.

Yea, but [...] prayed long,Object. and have had no answer.

Wait in prayer, Gods time is the best time:Answ. The Physition keepes his owne time, he turnes the glasse, and though the pa [...]i [...] [...] ou [...], that he tormēts him, it is no matter, he knows his time. The Gold-smith will not take [Page 312] the metall out of the fire till it bee refined; so God knowes what to doe; waite his good lea­sure. In the meane time because wee must have all from God by prayer; I beseech you derive all from him this way; pray for eve­ry thing, and then we shall have it as a blessing indeed.

But put the case I cannot pray,Object. as sometimes wee are in such a case that we cannot make a large prayer to God?

Then doe as Christ did,Ans. Crie; If thou canst not pray, groane, and sigh, for they are the groans and sighes of Gods Spirit in thee; there is a great deal of orator [...] in these words. What is the use of eloquence but to perswade [...] and what could perswade God more than when Christ shewed how he esteemed his love, and how he was now, In the absence of it, environed with griefe be­fore [Page 313] him? Here was Rhetorick; if Christ had not spoken, his wounds had said enough, and his pittifull ease spake sufficient­ly▪ (every thing hath a voyce to [...] for mercy;) [...] [...]hee adds his voyce to all, and cries vocally, aloud, My God, my god why hast thou forsaken me?

Beloved, if you acquaint your selves with GOD in prayer, then you may goe readily to him in any extremity; therefore in time of health and prosperity cherish communion with his blessed Majesty, make him your friend, and upon every good occasion improve this plea, Oh my God. If wee have riches, if we have a friend in the Court, wee will improve them; if wee have any thing we will make use of it have we a GOD, and will we not improve him? have wee a God that is our GOD, and doe [Page 314] wee want grace? doe wee want comfort, and strength, and assistance, and have wee a God the Fountaine of all to goe to? Shall we have such a prerogative as this, to have Jesus Christ to [...] be our great peace-maker, that we may go boldly to the Thron of grace through him, and shall we not improve the same? Wee may goe boldly to God, and welcome, because GOD is infi­nite, and the more wee goe and beg, the more he gives; wee can­not exhaust that Fountaine, oh let us improve this blessed prerogative, then wee shall live the life of heaven upon earth; especially when the Conscience is troubled with sinne (as Christ was now with the displeasure of his Father;) then let us go to God, & plead with his Majesty, and we may plead lawfully with him, Lord, thy Iustice is better sa­tified [Page 315] in Christ than if thou shoul­dest send me to hell, if thou wilt thou maist destroy me; (for conscience must come to a great resignati­on, it cannot desire mercy but it must see its own misery) Lord, [...] maist justly cast me to hell, but it would not bee so much for thy glory, thou art more glorious in sa­tifying thy justice in Christ, than if thou shouldest damne mee to hell; Why? Because Gods justice is better satisfied in Christ. Man sinned, but God-man satis­fied for sinne, man would be like God in pride, God becomes man in humilitie, the expiation of God is greater than the sinne of man; He prayed for his persecu­tors, and gave his life for them; doth not this proportion more the justice of God than the sinne of man? The Law doth but re­quire a nocent person, a guilty person to suffer; Christ was inno­cent: [Page 316] The Law requires that man should suffer, Christ was GOD; therefore Christ hath done more than satisfied the Law; the satisfaction of Christ is more than if we had suffered; Wee are poore men, creatures; that was the satisfaction of God­man; our sinnes are the sinnes of finite persons, but he is infinite; therefore the soule may plead, Lord, I am a wretched sinner, but I should take away thee, and take away Christ if I should despaire; I should make thee no GOD, and make Christ no Christ, if I should not accept of mercy, for Christ is gi­ven to me, and I labour to make him mine owne, by laying hold of him. Faith hath a power to make every thing its owne that it toucheth; particular faith (which is the only true cōfortable faith) makes generall things mine: when the soule can lay a particular [Page 317] claime to God as his GOD, by giving himselfe to him onely, then wee may plead in Christ better satisfaction to Gods ju­stice, than if hee should cast us into hell. What a stay is this for a distressed soule to make use of!

Beloved, the Church of God (the mysticall body of Christ) is thus forsaken in other Coun­tries, besides many particular humble broken-hearted Chri­stians at home, who finde no beames of Gods love and mer­cy; what shall we doe? Let the body imitate the head, even goe to GOD in their behalfe, and powre out your complaint [...] be­fore him, Lord, where are thy mer­cies of old? where are thy ancient bowels to thy Church? why should the enemy triumph? &c. GOD delights when wee lay open the miseries of his people, and our [Page 318] owne particular grievances be­fore him: If there be a spirit of faith in it, oh it workes upon his bowels. If a Child can but say, Oh father, oh mother, though hee can say not a word more, the bowels are touched, there is el [...]quence enough: so when wee can lay open the pittifull state of Gods poore Church, what a blessing may we obtaine for them? It is thy CHVRCH, Lord, thine owne people, thy name is called upon them, and they call upon thy name; though they have sinned, yet thou deservest to bee like thy selfe, and Christ hath de­served mercy for them. Thus if wee contend with GOD, and keepe not silence, and give GOD no rest, faith would work won­ders. The state of the Church would not be long as it is, if wee would all improve our interest in heaven in their behalfe. Be­loved, [Page 319] Christ strugled with the powers of darknesse, and the wrath of his father a while, but presently after, all was finished: so let us contend boldly,2 Tim. 4. 7. Fight the good fight of faith, and not yeeld to desperate suggestions; let faith stirre up prayer, and prayer goe to GOD, and ere long it shall be said of the CHVRCH, and of all particular troubles, All is finished: then wee shall enjoy the sweet presence of GOD,Psal. 16. 11. Where is fulness of joy, and that for evermore; the presence of GOD is that the Child of GOD desires above all things in the world; it quickens and strengthens him, it puts zeale and fire into him, it doth all. What will not the presence of GOD doe when a man enjoyes his face? Therefore let us bee content to conflict here, to bee exercised a while in faith and [Page 302] prayer, wee shall surely say ere long, I have finished my course, I have kept the faith, 2 Tim. 4. 8. henceforth is laid up for me a Crowne of righte­ousnesse.

I beseech you learne these les­sons and instructions from our blessed Saviour; wee cannot have a better pattern than to be like him, by whom wee all hope to bee saved another day. So much for this time.

FINIS.
THE CHVRCHES VISITAT …

THE CHVRCHES VISITATION.

1 PET. 4. 17, 18, 19.‘For the time is come that judge­ment must begin at the house of God, and if it begin at us, what shall the end be of them that obey not the Gospell? &c.’

OUR nature, as it is very backe­ward to doe good, so like­wise to suffer evill; therefore the Blessed Apostle exhorts us [Page 2] at the latter end of this Chap­ter,Grounds of cōfort against the fiery triall propounded by the Apostle. Not to thinke it strange concer­ning the fiery tryall, but to rejoyce in as much as wee are made parta­kers of Christs sufferings: wherein are many grounds of patience and comfort to the children of God.

1 1. That the thought of trou­bles should not be strange but fa­miliar to them; Acquainting our thoughts with them, taketh away offence at them; though it bee a fiery tryall, yet it shall con­sume nothing but drosse.

2 2. Then Christ joyneth with us in suffering; better to be in trouble with Christ, then in peace without him.

3 3. The issue will be glorious, for the spirit of glory will not only support us with his pre­sence, but rest still upon us.

To other grounds of comfort, hee addeth some in the words of my text, as

[Page 3] First, that the Church is Gods 1 house, and therefore he will have a care of it.

2. That he will doe it in the 2 fittest season; Such is the exi­gence of the Church and people of God, that they require a sharp visitation; and therefore such is Gods love, that he appoints out a certaine time for them.

3. From the different condi­tion 3 of the godly and ungodly in suffering; both suffer, but differ much; 1. in order, God begins with his owne house; 2 in measure, where shall the ungodly appeare? their judgmēt shall be most ter­rible & certaine, it is set downe by way of interrogation, and ad­miration▪ What shall their end be [...] And as Pharaohs dreames we [...] doubled for more certainty, [...] here is a double question to make the matter more out of questi­on, 1. What shall their end be that [Page 4] obey not the Gospell? 2. Where shall the ungodly and sinners appeare?

Here is no unnecessary waste of words and arguments, for the spirit of God knowes that all is little enough to fortifie the soule against the evill day; un­lesse the soule be well ballaced, it will soon be overturned when stormes arise. Therefore the A­postle in these three verses sets downe, 1. some foundations of comfort, and 2. an incouragement to build upon them, wherefore let them that suffer &c.

The points considerable in the 17. verse are these.The points considerable in the text.

  • 1 1. That Gods Church is his house.
  • 2 2. That this house of his, will neede purging, it will gather soyle.
  • 3 3. When God sees the exigent of it (that it must be so) he will be sure to visite, and judge his owne house.
  • 4 4. That there is a certaine time when he will doe it, which those that [Page 5] are wise may easily gather; for God comes not upon his Church on the suddaine, as a storm, or tem­pest, &c. but he gives them faire warning; there is a season when God begins judgment with his owne house.

Lastly. Why God begins with his 5 owne Church and people.

Of these in order.

First,Obser. 1. That the Church of God is his own house. The Church of God, is Gods house; God hath two houses, the Heavens which are called his house, because hee manifests his glory there, and the Church here below, wherein he manifests his grace; yea the whole world (in a sort) is his house, because he ma­nifests his power and wisedome in it; but Heaven and his Church in a more peculiar manner, and that in these respects:

  • 1.
    Reason.
    Because God by his grace hath residence in his Church.1
  • 2. Because by the meanes of 2 [Page 6] salvation, the word, and Sacra­mets there administred, he doth seede his Church, as in a house.
  • 3 3. A man rests and takes con­tentment in his house, so God takes his best contentment, in his Church, and people, they are the most beloved of all man­kinde.
  • 4 4. As in a house we use to lay up our jewels & precious things, so God layes up in his Church whatsoever is precious, his pray­ses, his graces, yea whatsoever is good, and of high esteeme that hee bestowes upon his Church and people.

For the further clearing of this, wee must know that the Church and children of God are said to be his house, either

  • 1. As a family is said to be house, or
  • 2. As the fabrick or building is said to be the house.

[Page 7] First,God provide, for his Church as his owne house. a man provides for his family, (and hee that neglects it, is worse then an insidell) so doth God provide for his Church; the very Dragons and Ostriges, the worst of the creatures, al have some respect to their yong ones, much more will God provide for his owne, And as a man pro­tects his house from all enemies, so will God protect his Church and people, and be a wall of fire, and a defence round about them.

Now there is a mixture in the Church (as in a house of good and bad vessels; but the godly are especially Gods house, as for hypocrites and false professors, they are no more in the house, then the excrements are in the body, they are in the body, but not of the body, and therefore as Ishmael they must be cast out at length.

And as in every house or buil­ding, [Page 8] there are some open pla­ces,The heart of true Christians is Gods private closet. and some private closets, &c. So is it here; God hath his private chamber, and his rety­ring place, (which is) the heart of every true Christian; Hee counts it not sufficient to dwell in his house at large, but hee will dwell in the best part of it, the heart, and the affections, therefore he knocks at the doores of our hearts for entrance, Revel. 3. 20. and his best children are glad he will reside in them; they set him up in the highest place of their soules, and set a Crowne upon him; their desire is, that God may governe and rule their whole conversation; they have no Idoll above God in their hearts.

What a wonderfull mercy is this, [...] that wee are Gods house, that hee will vouchsafe to dwell and take up his lodging in such desi­led houses as our soules are; It [Page 9] is no meane favour, that God should single out us poore wret­ches, to have his residence and abiding place in our soules, con­sidering there is so much [...]ic­kednesse in the hearts of the best of us.

Oh what comfort ariseth to a christian soule from the due meditation of this point; If wee are Gods house, then God wil be our house; Thou art our habitation (saith Moses) from generation to generation; Psal. 90. 1. Howsoever we shuf­fle in the world, as they did in the wildernesse, now here, and now there, having no certaine place of abode, but are here to day, and gone to morrow, yet in God wee have an house, thou art our habitation; he is ours, and we are his. And what a comfort is this that wee are Gods house; Certainly God will provide for his owne house; hee that layes this [Page 10] charge upon others, and hath put that affection and care of provision into others for their families, will he neglect his own? hee that makes us love, and puts that naturall affection into us of those that belong unto us, hath hee not infinitely more in him­selfe, when as that which wee have, is but a beame or ray from his infinite brightnesse?

This should then instruct us to labour that God may dwell largely and comfortably in us,Vse 2. to deliver up all to this keeper of our house, and suffer him to rule and raigne in us. The Ro­mish Church is become the ha­bitation of Devils, that which was Bethel, is now become Beth­aven. Why? because they would not suffer God to rule in his owne house, but would have coadjutors with Christ, as if he were not a sufficient head of the [Page 11] Church to govern it, but he must have a Vicar the Pope, who (as if Christ were too weak) will not suffer him to exercise his Kingly office, unlesse hee may support & help him: thus they set up the abomination of desolation in the temple of God.

Oh beloved, it much concerns us, to cleanse and purifie our hearts, that so wee may enter­taine Christ, and he may delight to abide and dwell with us: you know how hainously hee tooke it,Luke 19. 46. when his house was made a den of theeves, and will hee not take it much worse, that our hearts should be made the very sinks and cages of all manner of un­cleannes?

How should wee begge and cry to God that he would whip out these noysome lusts & cor­ruptions out of the temple of our hearts, by any sharp correc­ction, [Page 12] or terrour of conscience whatsoever, rather then suffer them to reside there still to grieve his good Spirit. Wee should take a holy State upon us as being temples of the holy Ghost, and therefore too good to be desiled with sinne: Our hearts should be as the Holy of Holies: And therefore the Apostle ex­horts us to abstaine from all filthi­nesse both of flesh and spirit, 1 Cor. 7. 1 for this cause, that God may dwell a­mongst us, 2 Cor. 6. 14 for, What communion [...]th light with darknes?

Are Gods people his house?Vse 3. Then let the enemies of the Church take heed how they deale with them: for God will have a speciall care of his owne house: howsoever he may seem for a time to neglect his chil­dren, yet remember this, they are his house still; and no ordi­nary house, but a temple, where­on [Page 13] on sacrifice is offered to him continually,1 Cor. 3. 17. hee that destroy­eth the temple of God, him will God destroy.

Here a question would bee answered,Quest. which some unchari­table spirits make, and that is this, Whether England bee the house of God, or no?

I answer.Answ. The whole Catho­like militant Church is but one house of God,That the Church of England is Gods house. though there bee divers branches of the same: As there is but one maine Ocean of the Sea, yet as it washeth upon the British coast, it is called the Brittish Sea; and as it washeth on the Germans, the German Sea, &c. It hath divers names of the divers Countries which it passeth thorow: neverthelesse there is still but one maine Sea: So it is with the house of God; God hath but one true Church in the whole world, which [Page 14] spreads it selfe into divers Nati­ons and Countries upon the face of the earth; One branch wher­of is among us at this day.

How prove you that?Quest.

Doth not Christ dwell a­mongst us by his Ordinances, Answ. & by his Spirit working effectually in the same? If a house be not in perfect repaire, is it not still a house? I beseech you let us ra­ther give God cause to delight to dwell still with us, then call in question whether hee dwelleth amongst us or no.

But to proceed.Obser. 2. Hence fur­ther wee see, [...]hat the house of God needs visiting and purging, and the rea­sons of it. that the house of God after some time will need visiting and purging, seeing it will soone gather soyle. There will abuses and disorders creepe into it, so that it will need Refor­mation. And this the Apostle seemes to ins [...]nuate, when hee saith, The time is come that judg­ment [Page 15] must begin at the house of God. The Lord saw cause for what he did: For,

First,Reas. 1. such is the weaknesse of mans nature, that evill things soone discourage us, and good things (except wee wrastle with our spirits) prove a snare to the best; Even the Church of God after a long time of peace is apt to gather corruption, as water doth by standing, and as the ayre it selfe will doe, if it have not the winde to purge it; And as it is in the bodyes of men, if they be not curiously looked unto, (after a certaine time) they will gather such a burthen of humors as will rise to a distemper, so that they must be lett bloud, or purged &c. So it is with the Church of God; Such is the in­firmity of mans nature, and the malice of Sathan that enemy to mankinde, that the best of Gods [Page 16] people will quickly gather some distemper or other, and stand in need of purging. You know a house wil gather dust of it selfe, though cleane at the first.

2. Most certaine it is that the Church of God cannot be long without some affliction,Reas. 2. considering that it is now in a state of Pilgrimage, absent from God, in another world as it were; Wee live in a grosse corrupt ayre, and draw in the corruption of the times, one defiling another,Esay 65. I am a man of polluted lips (saith Esay) and dwell with men of polluted lips; ill neighbours made him the worse.

Vse. This should stir us up to la­ment the miserable estate of mans nature, that even the best of men (the Church and people of God) whilest they remaine in this world stand in need of con­tinuall purging and winnowing. [Page 17] Crosses are as necessary to us as our daily bread, because we car­ry that about us which wants them; Wee are as much behol­ding to Gods corrections, as to his comforts in this world; the Church needes keeping under for the most part;Psal. 55. 19. God will not have us settle upon our dreggs.Ict. 48. 11. This should teach us to bewaile our condition, and to desire to be at home, where we shall need no purging, where wee shall be as free from sorrow, as from sinne the cause of it.

Observe wee further,Obser. 3. that as the Church will stand in neede of chastisements, That God will come to visite and purge his house, when need is. so God will come and visite his Temple when need is; and but when need requires neither; for God is no [...]yrant, yet he wil shew that he hates sinne, where­soever hee finds it, even in hisAmos [...] owne deare children and ser­vants. [Page 16] [...] [Page 17] [...]

[Page 18] If God should beare with the abuses and sinnes of his owne Church and People, it would seem that sinne was not so contrary to his holy disposition as it is. Therefore, in whomsoever hee findes sinne, hee will punish it: Our blessed Saviour found this true, when hee tooke upon him the imputation of our sinnes, and became but onely a Suertie for us; you see how it made him cry out, My God, my God, why hast thou for saken mee! Those glorious Creatures the very An­gels themselves, when they kept not their owne standing, God would indure them no longer, but thrust them out of heaven.

But why doth God chiefly afflict his owne people more then others?O [...].

Because they are of his owne family, Answ. and are called by his name: Why God af­flicts his owne people before others. Now the disorders of the family [Page 19] tend to the disgrace of the Go­vernour of it: the sinnes of the church touch God more nearly then others. And therefore judgments must beginne at the san­tuary first. I will be sanctified in Ezec. 4 6. all that come neere mee, Levit. 10. 3 saith God when hee smote Aarons sons, The nearer wee come to God (if wee maintaine not the dig­nitie of our profession) undoub­tedly the more neare will God comes to us in judgment. Wee see the Angells, who came nea­rest to God of all others, when once they sinned against him, they were tumbled out of hea­ven, and cast into the bottom­lesse pit: Heaven could then brook them no longer.

Beloved, the Gospel suffers 2 much through the sides of pro­fessors: What saith the wicked worldling? These be your pro­fessors: see what manner of [Page 20] lives they lead; what little con­science they make of their waies &c. Little doe men know how much Religion is vilified, and the wayes of God evill spoken of, through the loose cariage of Professors of the Gospell, as if there were no force in the grace and favour of God to make us love and obey him in all things; as if Religion consisted in word onely, and not in power. What a scandall is this to the cause of Christ? It is no marvell God be­gins with them first. [...] 3. 2. You have I knowne above all the families of the earth, and therefore will I pu­nish you. A man may see and passe by dirt in his grounds, but he wil not suffer it in his dining Cham­ber, he will not endure dust to be in his Parlour.

3 The sinnes of Gods house ad­mit of a greater aggravation, The sinnes of the godly more haynous then others. then the sinnes of others: For, [Page 21] 1. They are committed against more light; 2. against more be­nefits and favours; 3. their sinnes in a manner are sacriledge: what to make the temple of God a den of theeves; to defile their bodies and soules that are bought with the precious blood of Jesus Christ; Is this a small matter? Againe, 4. their sinnes are Ido­latry; for they are not onely the house of God, but the spouse of God.

Now for a spous to be false & adulterous; this is greater then fornication, because the bond is nearor; So the nearer any come to God in Profession, the higher is the aggravation of their sinne; and as their sin growes, so must their punishment grow answera­bles, and proportionable: They therefore that knew Gods will most of all others, must looke for most stripes if they doe it now

[Page 22] Hence therefore learne that no Priviledge can exempt us from Gods judgments, Vse 1. nay ra­ther the contrary;No priviledge can exempt us from Gods judgement. where God doth magnifie his rich goodnes and mercy to a people, and is notwithstanding dishonoured by them, he will at last magnifie his righteous justice in correct­ing such disobedient wretches. Some of the Fathers were forced to justifie God in visiting his Church more sharply then other people;Augustine. Salvian. because Christians are so much worse then others, by how much they should be bet­ter. Their sins open the mouths of others to blaspheme. Wee should not beare out our selves on this, that wee are Gods house, but [...]eare so much the more to offend Him, else all our privi­ledges will but increase our guilt not our comfort

Secondly,Vse 2. if God begins with [Page 23] his owne house, let the Church be­severe in punishing sinne there most of all: because Gods wrath will break out first there. What a shame is it, that the Heathen should make such sharp lawes against Adultery and other sins, and wee let them passe with a slight, or no punishment at all? No doubt but God blesseth a state most, when sinne is dis­countenanced and condemned most; for then it is the States sinne no longer, but lyeth upon particular offenders.

But I hasten.

As God will visit his Church, obser. 4. so there is a certaine time for it. God appoints a particular time for his vi­sitation. God as hee hath appointed a general day to judge the world in, so hee appoints particular times of judgement in this life, hee is the wise dispenser of times. God doth not alwayes whip his Church, but his ordinary course [Page 24] is, to give them some respite, as Acts 9. after Pauls, conversion the Church had joy, and grew in the comforts of the holy Ghost. God hath rejoycing dayes for his people, as well as mourning dayes. fayre weather, as well as soule, and all to help them for­ward in the way to heaven. Be­loved, God gives many happy and blessed times to encourage weak ones at their first comming on, that they may the better grow up in goodness, and not be nipped in the bud; but after a certaine time, when through peace and encouragement they grow secure and carelesse, and scandalous in their lives, then hee takes them in hand, and cor­rects them. God hath scouring dayes for his vessels.

What be those times where­in God will visit his Church? Quest.

I answer in generall,Answ. the time [Page 25] of visiting the Church of God is from Abel to the last man that shall be in the earth; the Church 1 beganne with bloud,What be the times of Gods visitation. continues with bloud, and shall end with bloud; the whole dayes of the Church, are a time of persecuti­on;Psal. 88. 15. from my youth upward (saith the Psalmist) I have suffered; so may the Church of God say, even from my cradle, from my in­fancy I have beene afflicted; yea for thy sake we are killed all the day long, Psal. 44. 22. and counted as sheepe for the slaughter; but this is not here meant.

The time for the Church of 2 God to suffer,The Church is afflicted when the light of the Gospel hath most clearely shined. is, when the glo­rious manisestation of the Gos­pell is more then in former times; wee see the ten first perse­cutions was after that generall promulgation of the Gospell, whereby the world was more, inlightned then formely. Wee [Page 26] reade in the Revelation of a white horse that Christ rides on, and a pale horse of famine, and a red horse of persecution that follow­ed after him; So presently after the preaching of the Gospell, comes the fanne, and the axe, (or though not very presently yet) after a certaine time when our neede requires it; for God will wayte a while to see how wee entertaine his glorious Go­spell, and whether we walke wor­thy of it or not.

3 More particularly, even now is the time of lacobs trouble, That now is the time of the Churches af­fliction. even now God hath put a cup into the Churches hand, and it must goe round; the sword hath a commission to devoure which is not yet called in.

But what be the more especi­all times wherein a man may know some judgement is like to fall upon the Church of God?quest. [Page 27] The Scripture is wondrous ful in the point.

1. God usually before any heavy judgement visits a people with lesser judgements;How wee may know when some iudgemet approacheth. his foot. [...]eps first appeare in some small token of his displeasure,1. Signe. but if that prevayles not, then he brings a greater;Amos 4. 6. 7. this, and this have I done (saith the Lord) and yet yee have not returned unto mee; There be droppings before the ruine of a house; Lesser judgments make way for greater, as a little wedg makes way for a greater; and therefore where lesse affilictions prevaile not, there cannot but be an expectation of greater,Esay 1. 5. Why should I smite you any more (saith God) you fall away more and more, (that is) I must have a sweeping judgement to carry you cleane away.

Againe,2. Signe. usually before some great calamity, God takes away [Page 28] worthy men,Esa. 3. 2. 3. the Councellor, and the Captain, and the man of warre. This is a fearefull presage that God threatneth some destructi­on; for they are the Pillars of the Church, and the strength of the world; they are those that make the times and places good wherein they live; for they keep away evill and do good, by their example and by their prayers ma­ny wayes. A good man is a com­mon good;Prov. 11. 10. 11. the Citty thrives the better (as Solomon saith) for a righ­teous man; Eccl. 9. 15. therefore wee have cause to rejoyce in them, and it is an evill signe when such are removed.

God usually visits a people,3. Signe. when some horrible crying sins raigne amongst them; as 1. A­theisme. Beloved, God stands up­on his prerogative then, when he is scarce knowne in the world; when they say, Where is God? [Page 29] God sees us not, &c. So like­wise 2. when Idolatry prevailes, this is spirituall Adultery, and a breach of Covenant with God. Againe 3. when divisions grow amongst a people, union is a pre­server; where there is dissention of judgement, there will soone be dissention of affections; and dis­sipation wil be the end if we take not heed; for the most part Ec­clesiasticall dissentions, end in [...]i­vill; And therefore wee see be­fore the destruction of Ierusalem what a world of Schismes and divisions were amongst the Iews, there were Pharisees, and Saddu­ces &c. It was the ruine of the ten Tribes at length, the rent that Ieroboam caused in Religion; It is a fearefull signe of some great ludgement to fall upon a Church, when there is not a stop­ping of dissentions; they may be easily stopped at the first, as wa­ters [Page 30] in the beginning; but when they are once gotten into the very vitall parts of the Church & Common wealth, wee may see the mischiefe, but it is hardly reme­dyed.4. Signe. Againe, when sinne goes with some evill circumstances and odious qualities which aggra­vate the same in the sight of God; as when sinne growes ripe and abounds in a Land or Nati­on: at such a time as this a man may know there is some fearfull judgement approaching.

But when is sinne ripe? Quest.

1. When it is impudent; Answ. when men grow bold in sinne, When sinne is ripe. making 1 it their whole course and trade of life; when mens wicked cour­ses are their conversation, they cannot tell how to doe other­wise.

2 2. When sinne growes com­mon, and spreads sarre; It is an ill plea to say; Others do so as well [Page 31] as I; alas, the more sin, the more danger.

3. When there is a security in 3 sinning, without feare or dread of the Allmighty, as if men would dare the God of Heaven to doe his worst; Oh beloved, such per­sons as goe on still in their sins to provoke the Lord, doe put a sword (as it were) into Gods hands to destroy themselves.

The old world (you know) was very secure; no doubt they mock­ed at holy Noah when hee made the Arke, as if hee had beene a doting old man; not with stan­ding hee foretold them of the wrath to come; And our Savi­our Christ saith, Before the end of the world it shall be, as in the dayes of Noah; Beloved, God hath his old worlds still, If wee have the same course and securi­ty of finning, we must looke for the same iudgements. And [Page 32] therefore compare times with times; If the times now answer former times, when God judg­ed them, wee may well expect the same fearfull judgments to fall upon us.

Vnfruitfulnes threatneth a judg­ment upon a people; 5. Signe. when God hath bestowed a great deale of cost and time, hee lookes wee should answer his expectation in some measure. The figge tree in the Gospell, had some respite given it, by reason of the prayers of the vine dresser, but afterward when it brought forth no fruite, it was cut downe and cast into the fire. Beloved, who amongst us would indure a barren tree in his Garden? That which is not fit for fruit, is most fit for fire; wee can indure a barren tree in the Wildernesse, but not in our Or­chards; when God, the great hus­bandman of his Church, sees that [Page 33] upon so great and continual cost be stowed upon us, wee remaine yet unfruitfull, he will not suffer us long to cumber the ground of his Church.

Againe, decay in our first love is a signe of judgement approach­ing;6. Signe. God threatned the Church of Ephesus to remove his Candle­stick from among them, for their decay in their first love; that ha­ving surfetted of plenty and peace, he might recover her tast by dyeting of her; decay in love proceeds from disesteeme in judgement; and God cannot en­dure his glorious Gospel should be slighted, as not deserving the richest streyne of our love; the Lord takes it better, where there is but little strength and a striving to be better, then when there is great meanes of grace and knowledge, and no growth answerable, but rather a [Page 34] declining in goodnesse. I be­seech you lay these things to heart; The Lord is much displea­sed, when Christians are not so zealous as they should be; when there is not that sweet communi­on of Saints among them, to strengthen and incourage one another in the waies of holinesse as there might be; when there is not a beauty in their profession to allure and draw on others to a love & liking of the best things; when there is not a care to a­void all scandalls that may wea­ken respect to good things, and bring an evill report on the waies of God; when they labour not with their whole hearts to serve the Lord in a cheerefull manner, &c.Deut. 28. 47. The very not ser­ving God answerable to encou­ragements, is a certaine signe of ensuing danger.Vse.

Therefore I beseech you let [Page 35] us looke about us, whether these be not the times wherein wee live, that judgement must begin at the house of God. The Lord complaines in Ieremy that the Turtle and other silly creatures knew the time of their standing,Icrem 8. 7. and removing but his people did not know his judgements. Doe the creatures know their times and seasons, and shall Christ complaine that we know not the day of our visitation? what a shame is this? I beseech you let us know and consider our times; If wee have a time of sinning, God will have a time of punish­ing.

And have wee not just cause to feare that judgement is not sarre from us, when wee see a great part of Gods house on fire already in our neighbouring Countryes? wee have had lesser judgements, and they have not [Page 36] wrought kindly with us; wee neede a stronger purge; If wee looke to the carriage of men, what sinne is lesse committed now then formerly? How few renew their covenant with God (in sincerity of Resolution) to walke closely with him.

And, what the judgement will be, wee may probably foresee; for usually the last judgement is the worst; wee have had all but (warre) the worst of all; for in o­ther judgements, wee have to deale with God, but in this, wee are to deale with men, whose ve­ry mereyes are cruelti [...]s. The sword hath a long time been sha­ken over our heads, a cloud of warre hath hung over us to af­fright us, but we rest still secure in our sinfull courses, and thinke to morrow shall be as to day, and that no evill shall come nigh us &c. Oh the frozen hearts of Christi­ans [Page 37] that thrust the evill day farre from them; doe wee not see the whole world (in a manner) in a combustion round about us, and wee (as the three young men in the fiery furnace) untouched?Dan. 3. Belo­ved, we have out-stripped them in abhominable wickednesses; and however the Lord is pleased that wee should onely heare a noyse and rumour of warre, yet wee in this Land have deserved to drinke as deepe of the cup of the Lords wrath, as any people under heaven.

What course should we take to prevent the Judgement of God,Quest. and keepe it from us?

Labour to meete God by speedy repentance before any decree be peremptorily come forth against us;Answ. Of the meanes to prevent and escape Gods judgements. As yet there is hope to prevaile;1. Meanes. For (blessed be God) as wee have many things to feare, To meet God by speedy re­pentance. so we have many things [Page 38] to incourage us to goe unto God with comfort; wee have enjoyed a succession of gracious Princes that have maintained the truth of God amongst us; wee have many godly Magistrates and Mi­nisters; together with the Ordi­nances & many other experien­ce of Gods love vouchsafed un­to us. We have yet time to seck the Lord, let us not deferre till the very time of judgement come upon us; for that is but selfe love; Assure thy selfe thus much, thou canst have no more comfort in troubles and afflicti­ons when they doe come,Note: then thou hast care to prevent them before they come; answerable to our care in preventing now, will be our comfort then

Therefore if wee would be bid in the day of Gods wrath; if wee would have God to set his marke upon us, and write us in [Page 39] his booke of Remembrance, Mal. 3. 16 and to gather us when hee makes up his jewels; If wee would have him to owne us then, looke to it now; Get now into Christ; be provi­ded now of a sound profession of Religion, and that will be as an Arke to shelter us in the evill day; What wee know let us doe, and then wee shall be built on a Rocke, that if waves or any thing come wee shall not be stirred.

Usually God in dangerous times leaveth some ground of hope which worketh differently with men; Such as are carnall grow presumptuous hereupon; but the Godly are drawne neerer to God, upon any appearance of incouragement; the good things they injoy from God, worke in them a more earnest desire to please him.

It is the custome of the spirit of God, to make doubtfull, imper­fect, [Page 40] and (as it were) halfe promi­ses to keepe his people still un­der some hope; whence we reade of these and such like phrases in Scripture, It may be God will shew mercy, and Who knoweth whether he will heare us? &c.

Againe,2. Meanes. examine and try up­on what ground thou professest Religion,To examine the grounds of our Religion. whether it will hold water or no, and stand thee in steade when evill times shall come. Beloved, it neerely con­cernes us all, seriously to consi­der, and narrowly to search up­on what grounds wee venture our lives and soules; try gra­ces, our knowledg, repentance, faith love, &c. of what metall they are; those that have coyne bring it to the touchstone, and if it prove counterset they presently reject it, and will have none of it; Oh that wee had this wisedome for matters of eternity; If men would [Page 41] search and plough up their owne hearts, they would not need the plowing of Gods enemies; wee should not neede Gods judge­ments, if wee would judge our­selves; Psal. 129. 3. The Church complained that the enemies had made long surrowes on her backe, but if shee had plowed her selfe she had sa­ved the enemies that labour.

Before any judgement comes,3. Meanes. let us store up the fruits of a holy life; To store up the fruits of a god­ly life before the judgement commeth. every day be doing some­thing; doe that now which may comfort thee then; store up com­forts against the euill day; when the night is come wee cannot worke; let us therefore walke while wee have the light; let us looke about us, and do what good wee can, whilest wee have time as the Apostle saith. The time will come ere long, that thou wilt wish, Oh that I had that opportunity and advantage [Page 42] of doing good as I have had; Oh that I had such meanes of doing good as I have had; but then it will be too late; then that where by thou shouldest doe good wil be in thy enemies hands; and therefore while wee have time; let us be doing and receiving all the good wee can.

Againe,4. Meanes. if wee would have God to shield us,To moutne fo [...] our own sins, & the sins of the tinies. and be an hi­ding place to us in the worst times, let us mourne for our owne sinnes, and the sinnes of the times wherein wee live. Let us keepe our selves unspotted of the sins of the world; let us not bring sticks to the common fire; let us not make the times worse for us, but better; that the times and pla­ces wee live in may blesse God for us.

And let us not onely mourne for the sinnes of the times, but labour also to represse them all [Page 43] we can, and stand in the gappe, en­deavouring by our prayers and teares to stop Gods judgments.

And wee should set a high price upon that Religion and the blessings of God which wee doe injoy,5. Meanes. lest wee force God to take them from us;To set an high price on our Religion, and every truth of it. and so wee come to know that by the want of it, which wee did not value when wee possessed it; Oh let us esteeme the treasure of the Go­spell at a higher rate then ever wee have done; wee see how it is slighted by most of the world, how they shake the blessed truths of God, and call them in­to question, being indifferent for any Religion; Is this our pro­ficiency beloved? It behooves us to store up all the sanctisied knowledge wee can, and to take heed wee yeild not to any that would either weaken our judge­ment in Religion, or our affections [Page 44] to the best things; wee should every one in his place labour to stoppe diffentions in this kinde, and knit our heart together as one man in unity and concord; factions have alwaies fractions going with them; unitie makes strong, but Division weakneth any people; Even Sathans king­dome, divided against it selfe can­not stand.

What is the glory of Eng­land? take away the Gospel, and what have wee that other Nations have not better then our selves? Alas, if wee labour not to maintaine truth, wee may say with Elies daughter, The glo­ry of God is departed from us. 2 Sam. 4. 21.

Sarah had her handmaids; and so hath Religion beene attended with prosperite and peace, preser­vation, and protection amongst us, even to the admiration of other Countryes. Shall we not there­fore [Page 45] make much of that Religi­on, which if we had it alone (joy­ned with many crosses and suffe­rings yet) were an inestimable and unvaluable blessing? And shall wee not now much more considering it hath beene atten­ded by God with so many mer­cies, cherish and maintaine the same all we can? Doe we thinke it will goe alone when it goes, whensoever God removes it from us? No no, therefore I be­seech you let us highly esteeme of the Gospell, whilest we doe in­joy it; if wee suffer that to be sha­ken any way, our peace and pro­sperity will then leave us, and judgement upon judgement wil come upon us: If wee will not regard the truth of God which he esteemeth most, hee will take away outward prosperitie which wee esteeme most.

But I come to the fifth point,Obser. [Page 46] that judgement must begin at the house of God. That iudgemēt must begin at Gods house, & the reasons of it.

Why doth God begin with his owne Church and people?

1. Usually because hee useth wicked men and the enemies of his Church for that base service to correct and punish them.Reas. 1.

2.R [...]as. 2. To take away all excuse from wicked men, that they seeing how severely God deales with his owne deare Children, might be stirred up to looke about them, and consider what will become of themselves at the last, if they goe on in their sinfull courses; so many crosses as befall Gods chil­dren, so many evidences against secure carnal persons; for if God deale thus with the greene tree, what will he do with the dry? If he scourge his children thus with rodds, certainely the slaves shall be whipped with scorpions.

3.Reas. 3. God begins with his own [Page 47] servants, that his children might be best at last; if he should not be­ginne with them, they would grow deeper in rebellion a­gainst him, and attract more soyle and filth to themselves, and be more and more ingaged to error and corruption; Gods love to his people is such, that hee regards their correction be­fore the confusion of his e [...]emies.

Againe,Reas. 4. God doth this, that when hee sends them good dayes af­terwards, they might have the more tast and relish of his goodnesse▪ af­ter an afflicted life, we are more sensible of happy times; God deales favourably therefore with a man, when hee crosseth him in the beginning of his daies, and gives him peace in his latter end.

This is a point of marvel­lous comfort and incourage­ment to the faithfull servants of [Page 48] God;Vse. 1. for 1. though God correct them sharply,That God by our corrections sheweth that we are his. yet hee shewes therby they are of his houshold; When a man corrccts another, wee may know it is his childe or servant &c. God shewes that we are of his house and family by the care hee takes to correct us; the vine is not hated because it is pruned, but that it may bring forth more fruit; the ground is not hated because it is ploughed, nor the house because it is cleansed.

But what is meant by judge­ment here?Quest.

Iudgement is correction mo­derated to Gods children;Answ. Iudg­ment is twofold in Scripture; What is meant by judgement, and the divers kind [...] of it. the statutes of God are called judge­ments, and the corrections of God are called judgements; The Sta­tutes are called judgements, be­cause they judge what we should doe, and what wee should not doe; Now when wee doe not [Page 49] that wee should▪ hee is forced to judge us actually with reall judg­ments.

The reall judgements of God, are either, 1. upon the wicked, (and so they are judgements in [...]ury, for there is not the least tast of his love in them to wicked men; they can make no sanctified use of them, becaus [...] they are not directed to them for their good.) Or 2. to Gods children, and so they are moderate corrections, and therefore the Prophet so often urgeth,Ierem. 10. 24. Correct us ô Lord in judgement &c. God alwaies mo­derates afflictions to his owne children, but as for the wicked, he sweepes them away as doung, as drosse, and as chaffe. &c.

Againe,Vse 2. it is a comfort to Gods children that he beginnes with them first; rather then God will suffer them to perish and be condemned with the world, [Page 50] hee beginnes with them here, they have their worst first, and the better is to come.

This likewise is some comfort,Vse 3. that the time when God corrects his children is most seasonable & [...]it for them, God pruneth his trees in the [...]ittest time. A plant cut unseasonably dieth, but being cut in due time it flourishes the better; All the works of God are beautifull in their season. Every Ch [...]istian may truly say God loves me better then I doe my selse, hee knowes the best time of purging and visiting his people,Micah. 7. This is the time of lacobs trouble, &c. therefore we should lay our hands upô our mouths, kisse the rodd, and stoope under judgements, as côsidering Gods time, to be the best time, and that hee knowes better what is good for us, then wee doe our selves.

Thus you see though we have [Page 51] cause of fearing Gods judg­ments, yet there is something to comfort us in the midst of all. God mingles our Comforts and Crosses together, whilest we are here; both to keepe us in awe of offending his Majesty, Securitatis cu­stos timor. and to incourage u [...] in well-doing; Therefore let us alwayes looke what matter of feare, Spes exercitat ad opus. and what matter of hope wee have, for both these are operative affe­tions; Oh that I could stirre up this blessed feare in you, it is that which preserves the soule, and God hath promised that hee will put his feare into our [...]earts, Ierem. 32. 40. that wee shall not depart from hi [...]. I beseech you plie the thron [...] of grace, and desire the Lord that it may bee to every one of your soules according to his good word.

Labour likewise [...]or i [...]c [...]ur [...]ge­ment in the waies of holinesse; [Page 52] (blessed be God) yet wee have a time of respite, God forbeares us with much patience & good­nesse. Answerable to our good courses that we take n [...]w, will be our comfort in the evill day. If wee carelesly goe on in sinne, & thinke it time enough to re­new our covenant with God then when his judgments are abroad and ready to ceasse up­on us, we doe but delude our owne soules & expose our selues to inevitable dangers. Marke what the Lord saith, Because I called and you would not heare, Prov. 1. 24. 26 &c. therefore will I laugh at your de­struction; Is it not strange that the mercifull God should laugh at the calamity of his poore creatures? yet thus it is with every wilfull sinner, that dallies with God, and puts off his re­pentance from time to time; God will take pleasure in the [Page 53] ruine of such a man, and laug [...] when his feare comet [...]; because those that seeke him then doe it not out of any love or liking of God and the waies of goodnes, but merely out of selfe-love and respect to their owne well-fare.

THE VNGODLIES MISERY.
SERMON II.
And if it first beginne at us, what shall the end of those be that obey not the Gospell!

THESE words are p [...]opounded by way of admira [...], as if the Apostle had beene at his wits end, & could not certainly set downe, how great the judg­ment should bee of those that obey not the Gospell; it was so [Page 55] terrible and unavoydable. The points considerable are these.

  • 1.
    Three points consider [...]ble.
    That the seeming prosp [...]rity of the wicked shall have an end.
  • 2. That it is wisedome to con [...]ider the end of gracelesse persons.
  • 3. The description of them in these words, they are such as obey not the Gospell.

It is naturally in the hearts of carnall persons,The seeming prosperity of th [...] wicked shall have an end. to thinke it shall be alwaies well with thē, where­as the Prophet saith, the happi­nesse of a wicked man, is but as a candle, that ends in [...] snuffe, or like a Rose, the beauty whereof suddenly fades, and nothing re­maines but the prickles. The fa­vours of men, (for which theyso much offend God) shall have an end; their strength shall end, their pleasure shall end: alas, they are but pleasures of sinne for a season; their life it selfe (the foundation of all their [Page 56] comforts) that shall have an end; but their sinnes, by which they have offended God, shall never have an end: See what a feareful judgmēt followes every wicked wretch; that which he sinnes for, his honor, riches, delights, all shall vanish and come to nothing, they shall not be able to afford him one droppe or dramme of comfort at his dying day: but the sinne it self, the guilt of that, and the punishment due to the same, shall indure for ever to torment his soule, without se­rious repentance & turning to God in time.

But secondly,Obser. 2. if the happi­nesse of wicked men shall have an end,The happinesse of the wicked is mo­ment [...]nic▪ [...]heir [...] end les [...]e. and their misery shall have no end; let us not bee dazeled with their present happinesse, so as to im [...]tate their evill waies: let us tremble at their courses, whose ends we tremble at; if we walke [Page 57] in the same path, shall wee not come to the same end? All wic­ked men that delight in the company one of another here, are brethren in [...]vill, and shall bee like a company of tares all cast into hell fire together hereafter: It is pitty they should be s [...]vered then that will not be severed now; Those mens cour­ses therefore which wee follow here, of their judgmēt wee shall participate eternally afterwards

Let this admonish us to have nothing to do with sinfull per­sons,Vse nor to bee troubled with their seeming prosperity;Psal. 37. They stand in [...]lippery places; Luke 16. God lets them alone for a while, but their pleasure will end in bit­ternesse at last; all their riches shall end in poverty & beggery, They shall not have a drop of [...]ater to coole their tongues; Luke 16. All their honour and greatnesse shall end [Page 58] in con [...]usion and shame, and lie in the dust ere long. In deed we should rather pitty them if wee consider their latter ends. Alas, what shall become of them ere long? The fall of there wretches shall bee so terrible, that peter could not set it downe, but leaves it to the admiration of the Reader, What shall the end of such be! &c.

One difference betwixt a wise man and a foole, is, that a wise man considers his end, and frames his life sutable therunto; therefore if we would be truly wise, let us consider the end of those things in this world, which wicked men offend God for, and set so light by Heaven and everlasting happinesse for the procurement of; Alas, what­soever is here, shall have an end. A Christian should frame his course answerable to eternity, [Page 59] that when his happinesse shall end in this world, it may beginne in the world to come; els wee may out-live our happinesse.Present hap­pinesse aggra [...]vates futur [...] and et [...]rnall misery.

This is the misery of wicked men, that their soules are eter­nall, but their happinesse is de­termined in this life, here that ends; but their misery is infinite, and hath no end at all. Looke what degree of excellency any creature hath if it bee good, the same degree of misery it hath, if it be evill; What made the An­gells worse then other creatures when they sinned? but only this, they were most excellent crea­tures, and therefore when they became evill, their excellencie did but help them to subsist & be more capable of punishmēt. A wise mā under ādeth his mi­sstry; Now the Angells when they fell became more miserable,S [...]piens [...] plus miser. be­cause they were more capac [...]ous, [Page 60] and sensible of it, being Spirits.

So man being sinfull and evill, his end will be more mi­serable then any inferiour crea­ture, because he was more hap­pie; his happinesse helps him to mo [...]e misery; How should this stirre up every one to looke about him, & not to prize him­selfe by any outward excellency whatsoever? The more excel­lent thou art, the more mise­rable if thou sin against God; It is of all unhappinesses the most unhappie thing, for a man to live happyly here a while, & be eternally miserable after­wards; for our former happi­nesse tends to nothing els but to make us more sensible of future miseries; what is all the felicity of great persons when they die and leave this world? alas, it soone comes to nothing, and serves but to make them ap­prehensive [Page 61] of more misery then meaner persons are capable of; What shall the end of such be! &c.

From this, that the Apostle leaves the punishment of all sin­full wretches,Observ. 3. to admiration and wonderment,The e [...]dlesse miseries of the wicked should warne us from the love of their present pleasures and profits rather then to expression, (for indeed it is above expression) wee may learne; when wee are tempted to any sin or unalwfull course; to cōsider thus with our selves. Shall I for a pleasure that will end, have a judgement that shall never end? For the favour of men that will faile, shall I lose the perpetuall favour of God, whose wrath is a cōsuming fire & burnes to hell? shall I for a little profit, lose my soule eternally? Beloved, as the good things of a Christian (even in this life) are admirable beyōd expressiō, peace that passeth all understanding, and joy unspeakable and glorio [...]s, &c. [Page 62] So when God awakens our consciences, those gripes and pangs, & terrors o [...] foule which follow after sinne cōmitted, are unutterable, & unconceivable; I beseech you therefore when ever you are sollicited to sinne for profit or pleasure, &c. set be­fore your eies the fading and perishing condition of these things, and the everlastingnesse of that judgment which attends upon them. Oh that we were wise this way.

I come now to the third par­ticular: Those that obey not the Gospell; where in wee have

  • 1. A description of the thing.
  • 2. And then of the Persons.

The thing is the Gospell of God; the Persons are wicked men; God is the authour of the Gospell, it comes out his brest, sealed with authority; Whence learne this (by the way,)That in re­fusing [Page 63] the blessed Gospell, [...]ee have to deale with god himselfe; It is Gods word and Gospel, there­fore when you reject it, you re­ject God; in receiving it, you re­ceive God; you deale with God himselfe when you deale with the Ministers of his word; ther­fore when ever you partake of the Ordinaces, say with good Cornelius, We are now in the presēce of God to heare what hee will say.

But, what is it to obey the Gospell?

To obey the Gospell is to en­tertaine the offers of it; Quest. for indeed though the Gospell co [...]and us to beleeve in the Sonne of God, Answ. yet withall it offers the very command unto us;What it is to obey the Gos­pell. To beleeve in Christ, being in effect a com­maund to receive him, which supposeth an act of giving and tendering somthing to us; Now when wee doe not receive and [Page 64] intertaine with our whole heart Christ and his benefits freely offered, wee disobey the Gos­pell, and so procure danger to our selves.

But more particularly, he obeies the Gospell that is sensible of his owne miserable and sinne­full condition, and from a sense thereof hungereth after the grace and favour offered in Je­sus Christ to pardon sinne, which when hee hath once ob­teined, walkes answerable to that great mercy receved, Hee that receives whole Christ to justifie him, and sanctifie him too, that receives Christ as a king to rule him, as well as a Preist to save him, such a one receives the Gospell: but those that are not sensible of their mi­sery, or if they be, will not goe to Christ, but as desperate per­sons fling a way the potion that [Page 65] should cure them, these are farre frō obeying the Gospel of God.

Such likewise as pretend, Oh, Christ is welcome with the pardon of sinne, but yet live in grosse wickednesse against [...]owledge and conscience, and suffer him not to beare sway in their hearts, as if Christ came by blo [...]d alone, & not by water, whereas indeed he came as well by water to sanctifie us, as by bloud to die for us.

Many there are that thinke they obey the Gospell, who are indeed very rebels and enenies unto it; they welcom [...] the Gos­pell & they hate popery, &c. but notwithstanding they will bee their own Rulers, & live as they list, they wil not denie thēselves in their beloved sinnes; they are full of Reveng [...] notwithstan­ding the Gospell saith, This is my Commandement that you love [Page 66] one another. That bidds them deny ungodlinesse and worldly lusts, and live soberly; Yet they will riot, and follow their base courses still. The Gospell teacheth a man to acknowledge God in all his waies, to deale with Go [...] in all thing [...] he goes about; now when a man lives without God in the world, saying, God is mer­cifull, and Christ is a Saviour, and yet persists in those waies which seeme good in his owne eies, never looking to God to guide him, or his law to rule him, How can such a one bee said to obey the Gospell?

But some others there are amongst us,That workes have no place in the act of just [...]fication. that regard not Christ and his satisfaction alone, but joyne faith and workes to­gether in justification, they will have other Preists, and other intercessors then Christ. Alas beloved, how are these men [Page 67] falne from Christ to another Gospell, as if Christ were not an all-sufficient Saviour,Gal. 2▪ and able to deliver to the uttermost? What is the Gospell but salva­tion and redemption by Christ alone?

Therefore Romes Church is an Apostate Church, and may well be stiled an Adulteresse and a Whore, because shee is fallen from her Husband Christ Jesus.

And what may wee thinke of those that would bring light & darknesse, Christ and Antichrist, the Arke and Dagon together, that would reconcile us, as if it were no such great matter? Beloved, they that joyne works with Christ in matter of j [...]stifi­cation, erre in the foundation, the very life and soule of Reli­gion consists in this; What was the reason the Iewes stumbled at this st [...]bling block, and were [Page 68] never benefited by Christ? why; they set up a righteousnesse of their [...]wne which could not stand, but soone failed them. So when a man sets up a righteous­nesse of his owne, neglecting the righteousnes of Christ, it is im­possible he should ever be saved living and dying in that errour.Philip. 3. 10.

Therefore I beseech you take heed of disobeying the Gospell of Jesus Christ in any kinde whatsoever,Why disobedience against the Gospell is so great a sin. for of all sinnes this is the greatest, as shall ap­peare by these reasons.

First,1. Reas. b [...]cause sins against the Gospel are sins against those At­trib [...]tes, B [...]cause sins against the Gospell, are against those attributes in which God is most glorified. wherin God wil glorifie himself most, as his grace, mercy, loving kindnes, &c. Therfore the Gospel is called grace, because it publisheth, offers, and applies grace; Now sinnes against [...]rcy are greater then sins against ju­stice; for God hath made all [Page 69] things for the glory of his mercy. Even among men, are not sinnes against favours the greatest sinnes? To wrong a man whether hee deserves well or ill is an offence. But what man will have his courtesies re­jected though never so meane? Love deserves love; Favour de­serves respect againe: But now when we [...] obey not the Gospell, wee neglect and dispise the goodnesse and mercy of God; Oh what excellēt blessings doth the Gospell reveale, if wee had hearts to value them! Doth not the Gospell bring salvation? Is it not the word of grace, the word of life, the word of the Kingdome? Beloved, I beseech you lay these things to heart, for whensoever your refuse the Gospell of Christ, you refuse with it the word of grace, of the Kingdome of Heaven, and eter­nall [Page 70] life, and all; therefore the sinnes of the Gospell must needs bee the greatest sinnes.

Againe,2. Reas. sinnes against the grea­test light are most sinnefull; B [...]c [...]u [...]e those sins are most sinfull which are against the greatest light. What makes sinne out of measure sinfull, but this, when it is committed against a great measure of light? What makes a man fall foule? It is not when he falls in a mist, or in a darke night (every one will pitty him then, alas he wan­ted light) but when hee falls at noone day. Beloved, had we lived in former times when the light was not powred forth so abun­dantly as now it is, our sinne had beene the lesse, but now in this cleare Sunshine of the Gos­pell for us to live in sinnes con­demned by so great a light, ei­ther in our judgmēt or practice, it must needs make our sinne the greater.Iohn. 15. 22. If I had not come and spoke to them (saith our Saviour) [Page 71] they had had some pretence for their sinnes; but when Christ had once spokē, all excuse was takē away, they could not thē say they knew not the will of God; and this is the reason of that speech of the Apostle,Ep [...]. 5. 8. Now you are in the light, walke as children of light. And This is the condemnation that men hate light, (not that men for want of light stumble, but) that men love darknesse more then light. It is not the sinne it selfe, but the love & liking of sinne which aggravates mens wickednesse, when as the malice & poison of their hearts rebells against the discovery of Gods good plea­sure in Christ.

No people o [...]t of the Church are capable of this sin;Negative in­fidelity is a lesser [...]in them disobedience to the Gospell. for how can they sinne by infidelity and unthankfulnesse for the Gospell, that never had it? And therfore Negative infidelity is as it were [Page 72] no sin in comparison;Iohn. 15. 22. If I had not come among them they had had no sin, saith Christ. Negative I call that, when as men beleeve not, having no meanes, as infidells and Heathens, &c. And there­fore as they sinne without the Gospell, so they shal be damned without the Gospel; the rule of their dānation shal be the law of Nature writtē in their hearts; for this is an undoubted truth, No man ever lived answerable to his Rule; & therefore God hath just ground of dānation to any man, even from this that hee hath not lived answerable to the rule of his owne conscience; so that we need not flie to reprobation, &c.

Againe,3. Reas. an other aggravation of sinnes against the Gospell is,Because they [...]in against a better cov [...] ­nant. that they are against the better co­venant; The first covenant was, D [...]e this and live, [...]gainst which wee all sinned, and were u [...]der [Page 73] the curse; But now wee are un­der a more gracious covenant; (a covenant of mercy) Beleeve in the Lord Jesus Christ and wee shall be saved; therefore sinnes now must needs bee more heinous; for if we sinne against the Gospell, either by presumption or despaire, or els by prophanenes, professing the Gospell but deny­ing the power of it, &c. there is no remedy left for us; If a man sinne against the La [...], against Morall honesty and Civill Righ­teousnesse, there is a reme­dy in the Gospell for him; but when a man sinnes against the sweet love and goodnesse of God, in rejecting the Gospel of his deare Sonne, Mercy it selfe shall not save such an one; That must needs bee a strange sinne that makes a man worse then a sodomite, yet wee reade it shall bee easier for Sodome and [Page 74] Go [...]rrha in that day, then for those that heare the Gospell, (the blessed allurements and in­vitations to beleeve, and to lead an holy life answerable to our faith and calling) and yet live in sins against conscience, despising the precious bloud of Christ.

Herod was a wretched man, yet notwithstanding it was said, hee added this to all, he put Iohn in prison a Preacher of the Gospell: Luk. 3. 20. sinnes against the Gospell in a loose malignant Professor are many times worse then all the rest. Oh therefore take heed of sinning against the favour and goodnesse of God, for this will confound us a [...] the day of judg­ment, when we shal think, What, was so great mercy offered me & did I slight it in this manner? Have I lost the favour of God, eternall life, and the glorious company of the Saints in Heaven [Page 75] for a base pleasure of sinne for a seas [...]n, to gratifie a bruitish lust? Have I lost Christ and all the Good by him for ever, only to satisfie my sinfull disposition? to please a carnall friend? &c. Oh how will this lie heavy upon the soule another day! we shall not need accus [...]rs, our owne hearts shall justifie the sentence of God against us bee it never so sharpe, that we have resused mercy so often tendred to us in the bloud of Christ.2. Thess. 1. 7▪ 8. Marke what Saint Paul saith, The Lord Iesus shall bee revealed from heaven, in flaming fire ta­king vengeance upon those that know not God: and obey not his glorious Gospell; he saith not, only on those that are swea­rers, and prophane persons, but ignorant sots that care not to know God, though they bee not open sinners: H [...] saith not, those that [Page 76] persecute the Gospel or oppose it shall bee punished with eter­nall destruction frō the presence of God, (which is true) but those that sin in a lesse degree, s [...]ch as obey not the Gospell, that value not this inestimable jewell: that sell not all to buy this pearle, unto whom all the world is not drosse and doung in respect of the glorious Gospell of Christ Jesus; how shall they escape which neglect so great sal­vation?

Oh say some, this concernes not me, I thanke God there is mercy in Christ, and I hope for pardon, &c. Beloved, here is the bane of mens [...]oules, they will be their owne Carvers, and take of the Gospell what they list; Oh so much of Christ as concernes their owne good they will have, so much as con­cernes their pleasure and profit, [Page 77] so much as they may have and bee proud too, and be devilish, and evill in their life and con­versation too, this they allowe of, and it is pitty he should live that regards not Christ in justi­fication; but so much as con­cernes mortification & selfe-de [...]y­all, as crosses them in their sinful course, this they are strangers to; But (wee must know) the Gospell doth not onely bring salvation, but it teacheth a man to denie ungodlines & worldly l [...]sts, 2. Ti [...]. 12. to put off himselfe, his whole selfe, that hee might have no judgement, nor no affection contrary to God.

To make this more plainly appeare, take these few instāces.

The very first lesson which the Gospell injoy [...]eth,1. [...]. is to cut off our right hand, and pull out our right eye, (that is,) to deny our selves in those sinnes which are [Page 78] most useful & gainful to us; now whē this is pressed in particular to some that live in their secret beloved sins, presently they be­ginne to hate this blessed truth, and the Ministry thereof; they know so much as will damne them, but so much as without the which they cannot be saved that they oppose; Contenting themselves with a bare forme and outside of Religion; they come to Church, and take their Bookes and reade and heare and receive the Sacrament, &c. and in these outward perfor­mances they▪ rest: Alas Be­loved what are these? I tell you, all the priviledges of the Gospell doe but aggravate thy damnation, if thou art not bet­tered by them; for as they are in themselves invaluable privi­ledges and even ravish the heart of a true child of God; so when [Page 79] they are not entertained to pur­pose, they make our sinne the more heinous; Every man is wil­ling to accept of Christ, but it must be upō their owne termes, & what are those? So they may enjoy their worldly delights, so they may increase their estates by such unlawfull meanes, and not bee crossed; so long they are content that Christ and the Gospell shall bee theirs; but otherwise if they cannot en­joy Christ upon their owne termes, (that is) if they cannot goe to Heaven and to Hell too, they will rather regard their owne profits and pleasures, then regard Christ. Oh, how do these poore wretches delude their own soules; beloved the imbra­cing and obeying the Gospell is a spirituall marriage betwixt Christ and the beleever. Now you know in Marriage the [Page 80] will is given up to the Husband; the wife is no more her owne, but at his disposing: So when once wee are truly united unto Christ, wee take him for better for worse, wee must suffer with him, yea live and die with him, & esteeme him above all; wee must take Christ upon his owne termes, or els hee will not bee had; if wee love not him above Father and Mother (yea & life it selfe) wee are not worthy of him; 10. Matth 37. And therefore all that doe not thus obey the Gospell are rebells, and shall have the reward of rebells if they repent not in time. Were it not a comely thing (thinke you) for a company of Traitors that had this condition propounded to them, if you will come in and live as good subjects you shall have a pardo [...], for them to go on pre­sumptuously in their rebellion [Page 81] still, and thinke to have [...]avour when they please? would not [...] sharpe execution be the just de­sert of such persons?

Againe,2. Instance. Christ propounds pardon and forgivenesse of sins upon this condition, that wee will come in, & live as wives& as obedient subjects to his bles­sed Spirit, and not in swearing▪ fil­thinesse, and other abominable courses of which the Scripture saith,1 Cor. 6. 9. such shall [...] inherite the kingdome of heaven; yet not­withstanding Sathan hath so be­witched many poore wretches, that they thinke their case is good, and al shall goe well with them bee their lives never so loose and opposite to the wayes of God; they blesse themselves when God doth not blesse them, but rather curse them to their faces; the Devill himselfe is likely to bee saved as soone as [Page 82] such gracelesse persons as these, without repentance: No, no, if ever they expect a pardon, they must live as subjects: If they frame not themselves to bee guided by Christ, and come un­der his government, to be ruled according to his will; they have nothing to doe with mercy and salvation, Those mine enemies that will not have mee rule over them, bring them hither, and slay them before me, Luke 19. 27. &c. we mocke Christ if wee will not suffer him to rule us.

But I cannot obey the Gospell of my selfe.Object.

It is true,Answ. we cannot no more than we can obey the Law; nay, it is harder to obey the Gospell then to obey the Law in a mans owne strength; for there are the seeds of the law in our nature, but there are none of the Go­spell; that is [...]eerly supernatu­rall; [Page 83] the prom [...]ses are above na­ture to apprehend them, there­fore a supernaturall strength is required to plant the excellent grace of faith in our hearts. But though we be as unable to be­leeve and obey the Gospell as the Law, yet here is the difference; together with the unfolding of our miseries by the Gospell, the Spirit of God goes along to su­staine us. The Law finds us dead, and gives us no strength, but leaves a mā cursed stil; the Gospell likewise findes us dead, but it leaves us not so, and therefore it is called the Ministry of the Spi­rit; Gal. 3. 5. Received you the Spirit by the Law, or by the Gospell? Gods blessed Spirit goes together with the sweet message of sal­vation and eternall life; and this Spirit doth not onely open our understandings, but incline and bend our wills and aff [...]ctions to [Page 84] imbrace the truth that is offe­red. Seing therefore the Spirit which accompanieth the Go­spell, is mighty and powerfull in operation, let none pretend im­possibility; for though they finde not the sweet blaze of the Spirit at the first or second hea­ring; yet let them still attend up­on Grace, Pro. 8. 34. waiting at wisdomes gate, and the Angell will come at lenght and stirre the waters; God will make the m [...]anes effe­ctuall first or last to those that in truth of heart seeke unto him; for the Gospell is the Chariot of the Spirit, and the golden Conduit through which the Spirit runnes, and is convayed to us; therefore if thou wouldest not disobey the Gospell, withstand not the Spirit of God working by the same.How the Spirit workes with the Gosp [...]ll.

Now the Spirit workes with 1 the Gospell by degrees. 1. It [Page 85] bringeth some to be willing to heare the Gospell, who yet pre­sently neglect and dis-regard the the same. 2. Others are more 2 obedient for a time (as the stony ground) but because they opened not their hearts to the working of the Spirit onely,Math. 13. 20. but will bee ruled partly by carnall wisedome, and partly by the Spirit, it leaves them at last altogether. 3. But 3 some there are who give up themselves wholly to the go­vernment of Christ, to be ruled in all things by his blessd Spi­rit; highly esteeming the trea­sures of heaven, and com­forts of a better life, above all the fading outward felicities which this world can afford▪ who would not to gaine any earthly thing, hurt their consci­ences, or once defile themselves with unfruitfull workes of dark­nesse; fearing lest they should in [Page 86] any thing dishonour Christ, or grive his good Spirit, and to such only hath the Gospell come in power.If we would not d [...]sobey the Gospell, disobey not the Spirit. Therefore I beseech you seriously cōnsider of this truth if you would not diso­bey the Gospell, disobey not the Spirit accompanying the same; deale faithfully with your owne soules. Which of you al hath not some time or other had his heart warmed with the sweet moti­ons of Gods Spirit? Oh doe not resist these holy stirrings within you, give way to the motions of the blessed Spirit of God, second them with holy re­solutions to practise the same; let them sinke deepe into your hearts, roote them there, and never give over the holy medi­tation of them, till you make them your owne, till you come to see Grace and the state of Christianity to be the most ami­able and excellent thing in the [Page 87] world, & sin & carnall courses to bee the most accursed thing in the world, worse than any mise­ry, than any beggery, tormēt, or disgrace whatsoever. Beloved til we have our spirits wrought up­on to this high esteeme of good things, & to a base undervaluing of all things else, we shal rebell a­gainst Christ first or last: for un­till such time as the heart of mā is overpowred with Grace, hee cannot but disobey the Gospel, either by shutting it out altoge­ther, or by making an evill use of what he knoweth (thereby tur­ning the grace of God into wan­tonnesse) or else by revolting from the truth received altoge­ther: When times of temptati­on come, unfound Christians wil do one of these three, either despise, refuse or revolt from the truth. Therefore I be­seech you let your hearts be cast [Page 88] into the mould and fashion of the Gospell of Christ, let it bee soundly bottomed and ingras­ted in you, that so you may grow more and more obedient to the truth revealed, and so your end shal not be theirs here, which obey not the Gospell of Iesus Christ.

But,Qu [...]st. how may I come to obey the Gospell?

Begge earnestly of God in the use of the meanes (else pray­er is but a tempting of God) that thy soule may bee convin­ced,Answ. of what evill is in thee, and what evill is towards thee un­lesse thou repent;How we may c [...] to obey the Gospell. Labour for sound conviction; for you shall not need to stirre up a man that is condemned to seeke out for a pardon, or a man that seeles the smart of his wound to get balme to cure it; oh no, when our hearts are once truly humb' [...]d [Page 89] and pearced with a sight of our sinnes, then Christ will bee Christ indeed unto us; mer­cy is sweet at such a time, any thing for a Saviour then, and not before. Therefore labour every day to see more and more into the venemous & filthy na­ture of sin, make it as odious to thy soule as possibly thou canst, hearken to the voyce of consci­ence, give it full scope to speake what it can, that so thou maist fly to Christ. Consider how God plagueth us in this world for sinne, how it fils us with feares and horrors, causing our consciences to torment us, and fly in our faces; consider what threatnings are denounced a­gainst sinne and sinners, for the time to come. Consider the fearfull judgements of God up­on others for sinne, how it cast Adam out of Paradise, the An­gels [Page 90] out of heaven, being so of­fensive to God, that it could no otherwise bee expiated then by the death and blood shedding of the Lord Jesus. I beseech you let your hearts dwel upon these things, and consider with your selves how bitter you have found it to offend God, though now it be a time of mercy.

2 Secondly,1 John 3. 23. cōsider how the Go­spell layes open Christ unto us; this is his cōmandement, that we be­leeve in the Lord Iesus; he that cō ­mands us to doe no murther, not to [...]teale, &c. commands us like­wise to beleeve in Christ; Hee commands us to love our owne soules so much, as to take the remedy which may cure them; so that now it is our duty to be good to our poore soules, and wee offend God if wee bee not mercifull to our owne soules. Oh what a favour is this, that [Page 91] God should lay a charge upon me no [...] [...]o reject my owne mer­cy, as it is in Ionah, They who fol­low lying vanities forsake their owne mercies; Jonah 2. 8. If I doe not love my owne soule, and accept of mercy offered, I make God a lyar, and offend his Majesty.

Againe, consider how God 3 allures those that might except a­gainst mercy; Alas, I am laden with sinne, (will some poore soule say) why,Matth 11. 28. Come unto mee all you that are heavy [...]aden, and I will case you. But I have offended God, I have broken my peace, &c.2 Cor. 5. 20. yet I beseech you be reconci­led to God, though you have of­fended, yet there is hope; do but consider how ready God is to helpe you, how continuall his mercies are, and how he stretch­eth out his hands to receive us.

Consider further, what a 4 sweet regiment it is to be under [Page 92] Christ as a King, and as an Hus­band; will hee not provide for his owne family, for his owne Subjects? Beloved, it is not meere dominion that Christ stands upon, he aymes at a Fa­therly and Husband - like sove­raignty for the good of his chil­dren and Spouse, it is their wel­fare he lookes after; therefore I beseech you be in love with the government of Jesus Christ and his blessed Spirit, oh it is a sweet regiment; the Spirit of God leades us quietly, inlightning our understandings upon judi­cious grounds what to doe, by strength of reason altering our natures, and bettering us every way, both in our inward and outward man; it never leaves teaching and guiding of us till it hath brought us to heaven and happinesse.

To conclude, marke what the [Page 93] Apostle saith here, What shall bee the end of those that obey not the Gospell? (he cares not what they know) Many say, we have heard the Word, and wee have received the Sacrament, &c. it is no mat­ter for that, how stands the bent of your soules? what hath your obedience beene, this is that God lookes after; every man can talke of religion, but where is the practice? a little obedience is worth all the dis­course and contemplation in the world, for that serves but to justifie Gods damning of us, if we live not answerably: value not your selves therefore by your outward profess ō, neither judge of your estate in grace, by the knowledge of good things; nothing but the power of god­linesse expressed in our lives, will yeeld reall comfort in the day of tryall.

[Page 94]And wee should labour that our obedience bee free and cheerfull,Our obedience must be free. alwayes upon the wing, Psal. 1103. (as we say) for that is Eu­angelicall obedience; Gods peo­ple under the Gospell are a vo­luntary ready people,Tir. 2▪ 14. zealo [...]s of good workes. Oh beloved, did we but consider what GOD hath done for us here, and what hee meanes to doe for us in another world, how would our hearts be inlarged in duty to his Ma­jesty? did wee but consider of his inestimable love in the Lord Christ, pardoning such wret­ches as wee are, and not onely so, but accepting our service, and us to life everlasting, taking us from the lowest misery to the highest happinesse; from the lowest hell to the highest heaven, of traytors to be Sonnes, of slave [...] to bee heires of the Kingdome, &c? Oh did wee but seriously [Page 95] consider and beleeve these things, how would they warme our hearts, and make us plyable and constant to every good worke and way?

The Apostle having tasted the sweet favour of GOD in Christ, might well use it as a motive to quicken others, (I be­seech you by the tender mercies of Christ, Rom. 12. 1. &c.) He knew this was a powerfull argument, and if that wrought not upon mens hearts, nothing would.

Let our obedience therefore be cheerefull, for now wee are not in the oldnesse of the letter, we have not a Legall Covenant since Christs comming, but wee serve God in the newnesse of the Spirit, Rom. 7. 6. (that is) cōsidering that the Spi­rit is given in more plenty since his ascention, wee should bee more spirituall and heavenly in our service of God; considering [Page 96] that our Head is already entred into that high and holy place, and wee ere long shall bee pre­sent with him, having but a spot of time to passe here below, how ready and zealous should wee bee in obedience to Gods will, and not suffer a heavy lumpishnesse and deadnesse of spirit to cease upon us in holy performances: but I hasten to the second Amplification.

THE DIFFICVLTY OF SALVATION.
SERMON III.
If the righteous scarcely be saved, where shall the wicked and un­godly appeare?

BY righteous here,What is meant here by righte­ous, to wit, a man indued with Euange­licall righte­ousnesse. is meant that Euange­licall righteousnesse which wee have in the state of the Gospell, (name­ly) the righteousnesse of Christ imputed to us; for Christ him­selfe being ours, his obedience and all that hee hath, becomes [Page 98] ou [...]s also; and whosoever parta­keth of this righteousnesse which is by faith, hath also a righteousnesse of sanctification accōpanying the same, wrought in his soule by the Spirit of God, whereby his s [...]nfull nature is changed and made holy: for if any man be in Christ hee is a new creature. The same Spirit that assures us of our interest in Christ, purifies and clenseth our hearts, and worketh a new life in us, opposite to our life in the first Adam, from whence flowes new workes of holinesse and obedience throughout our whole conversation: There must bee an inward inherent righteousnesse before there can bee any workes of righteous­nesse; an Instrument must bee set in tune before it will make musicke; so the Spirit of God must first worke a holy frame [Page 99] and disposition of heart in us, before we can bring forth any fruits of holinesse in our lives; for we commend not the works of grace as we doe the workes of Art, but referre them to the worker: all that flowes from the Spirit of righteousnesse, are workes of righteousnesse. When the soule submits it selfe to the spirit, and the body to the soule, then things come off kindly. Take a man that is righteous by the spirit of God, hee is righte­ous in all relations, he gives eve­ry one his due; he gives God his due, spirituall worship is set up in his heart above all; hee gives Christ his due by affiance in him; hee gives the holy Angels their due, by considering hee is al­wayes in their presence, that their eye is upon him in every action he doth, and every duty hee performes; the poore have [Page 100] their due from him; those that are in authority have their due; if he be under any, hee gives thē reverence and obedience,Rom. 13. 8. &c. He will owe nothing to any man but love, hee is righteous in all his conversation, he is a vessell pre­pared for every good worke: I deny not but hee may erre in some particular, that is nothing to the purpose, I speake of a man as hee is in the disposition and bent of his heart to GOD and goodnesse, and so there is a thread of a righteous course, that runs along through his whole con­versation; the constant tenure of his life is righteous; he hungers and thirsts after righteousnesse, and labors to be more and more righteous still every way, both in justification, that he may have a clearer evidence of that, as also in sanctification, that he may have more of the new creature formed [Page 101] in him, that so hee may serve God better and better all his dayes. Now if this man shall scarcely bee saved, where shall the sinner and ungodly appeare? where you have two branches.

  • 1. The righteous shall scarcely be saved.
  • 2. The terrible end of sin­ners and ungodly; Where shall they appeare, &c.

Now in that the righteous man thus described by me, shall scarcely be saved, consider two things.

  • 1. That the righteous shall be saved.
  • 2. That they shall scarcely bee saved.

What doe I say,The righteous are saved. the Righte­ous shall be saved? he is saved al­ready; This day is salvation come to thine house, Luke 19. 9. (Iaith Christ to Zacheus) Wee are saved by faith, and are now set in heavenly places [Page 102] together with him; Eph 2. 6. wee have a title & interest to happinesse al­ready, there remaines onely a passage to the Crowne by good workes. We doe not as the Pa­pists doe, worke to merit that wee have not, but wee doe that wee doe in thankfulnesse for what we have: because we know we are in the state of salvation, therefore wee will shew our thankfulnesse to God in the course of our lives.

How can we misse of salvati­on when we are saved already? Christ our Head being in hea­ven, will draw his body after him; What should hinder us? the world? Alas, wee have that faith in us which overcometh the world; 1 John 5. 4. as for the flesh, you know what the Apostle saith, Wee are not under the law, but under grace; the spirit in us alwayes lusteth against the flesh, and subdues it [Page 103] by little and little; neither can Sathan or the gates of hell pre­vaile against us, for the grace we have is stronger then all ene­mies against us.

GOD the Father is our Fa­ther in Christ, and his love and gifts are without repentance;Rom. 11. 29. when once we are in the state of salvation,1 Pet. 1. 5. Hee will preserve us by faith to salvation; and wee are knit to God the Sonne, who will lose none of his members, the marriage with Christ is an everlasting union, Iohn. 13. 1 whom he loves he loves to the end. As for God the Holy Ghost, (saith Christ) I will send the Comforter, Iohn 6. 14, 16. and hee shall bee with you to the end: The blessed Spirit of God never de­parts [...]here hee once takes up his lo [...]ging: there is no questi­on therefore of the salvation of the righteous, they are as it were saved already.

[Page 104] Let this teach us thus much,Vse. that in all the changes and alte­rations which the faith of man is subject unto, hee is sure of one thing, all the troubles, and all the enemies of the world shall not hinder his salvation; If it bee possible the Elect should bee decei­ved, Matth. 24. 24. but it is not possible. Oh what a comfort is this, that in the midst of all the oppositions and plottings of men and De­vils, yet notwithstanding some what we have that is not in the power of any enemy to take from us, nor in our owne power to lose, namely our salvation; set this against any evill what­soever, and it swallowes up all. Put ca [...]e a man were subject to an hundred deaths one after an­other, what are all these to sal­vation? Put case a man were in such griefe that hee wept teares of blood; alas, in the day of sal­vation [Page 105] all teares shall be wiped from his eyes. Set this (I shall be saved) against any misery you can imagine, and it will unspea­kably comfort and revive the soule beyond all.

But it is here said,Object. hee shall scareely be saved.

This is not a word of doubt, Answ. but of difficulty; it is not a word of doubt of the event, whether hee shall be saved or no, (there is no doubt at all of that) but it is a word of difficulty in regard of the way and passage thither, so it is here taken, which leads mee to a second point, that the way to come to salvation is full of difficulties.

Because there is much adoe to get Lot out of Sodome, Observ. 1. to get Israel out of Egypt, Why the righ­teous shall scarcely bee saved. it is no easie matter to get a man out of the state of corruption; oh the sweet­nesse of sinne to an unregenerate [Page 106] man, oh how it cuts his very heart, to thinke what pleasures and what profits, & what friends, and what esteeme amongst men he must part withall; what a doe is there to pull him out of the kingdome of Sathan, wherein the strong man held him before?

2 Againe, it is hard in regard of the sin that continually cleaves to them in this world, which doth as it were shackle them, and compasse them about in all their performances, They would doe well but sinne is at hand; Rom. 7. 21. ready to hinder & stop them in good courses, so that they cannot serve God with such cheerful­nesse and readinesse as they de­sire to doe; Every good worke they doe, it is as it were pulled out of tho fire; they cannot pray but the flesh resists, they cannot suffer but the flesh drawes back; in all their doing and suffering [Page 107] they carry an enemy in their owne bosomes that hinders them: Beloved, this no small af­fliction to Gods people; how did this humble Paul when no other affliction laid upon him; Oh wretched man that I am, who shall deliver me from this body of death? Rom. 7. 24. it was more troublesome to him than all his irons, and pressures whatsoever.

Besides, it is a hard matter in 3 regard of Sathan, for hee is a great enemy to the peace of Gods children; when they are once pulled out of his king­dome, hee sends flouds of re­proaches and persecutions after them, and presently sends hue and crie as Pharaoh after the Isra­elites, oh how it spights him? What? shall a piece of dust and clay bee so neare God, when I am tumbled out of heaven my selfe? though I cannot hinder [Page 108] him from salvation, I will hin­der his peace and joy, he shall not have heaven upon earth, I will make him walke as uncomfor­tably as I can; thus the Devill as hee is a malignant creature, full of envy against Gods poore Saints, so hee is a bitter enemy of the peace and comfort which they enjoy, and therefore trou­bles them with many temptati­ons from himselfe and his instra­ments, to interrupt their peace, and make the hearts of Gods people sad all he can.

Thē by reason of great discou­ragement & il usage which they finde in the world form wi [...]ked men, who are the Devils pipes, ledd with his spirit to vexe and trouble the meeke of the earth; (for though they thinke not of it, Sathan is in their di­vellish natures) hee joynes and goes along with their spirits in [Page 109] hating and opposing the Saints of God: for indeed, what hurt could they doe but by his insti­gation? How are good men de­spised in the world? How are they made the onely Butt to shoot at? Alas beloved, wee should rather incourage men in the waies of holinesse; wee see the number of such as truly feare God is but small, soone reckoned up, they are but as grapes after the vintage, or a few berryes after the shaking; Mieha. 7. 1. one of a City, Jer. 3. 14. two of a Tribe, they have little incouragement from any, but discouragements on all sides.

Besides this, Scandall makes it a hard matter to bee saved; to see evill courses and evill per­sons flourish and counten an­ced in the world; Oh it goes to the heart of Gods people, & makes them slagget at Gods [Page 110] providence; it is a bitter temp­tation and shakes the faith of holy men as wee see Psal. 73. Psal. 73. Againe,J [...]. 12. 1. 2. it makes the heart of a good Chris [...]ian bleed within him, to see scandalls arise from professors of the Gospell, when they are not so watchfull as they should bee, but bring a reproach upon Religion by their licentious lives.

Yea Gods children suffer much for their friends, whose wicked courses are layd to their charge, and sometimes, even by their friends for whilest they live here, the best of all are sub­ject to some weakenes or other, which causeth even those that are our in [...]ouragers through jealousy or corruption, one way or another, to dishearten and trouble us in the way to heaven.

6 This likewise makes the way [Page 111] difficult, we are too to apt to of­fend God daily, giving him just cause to withdraw his spirit of comfort from us▪ Which makes us goe mourning all the day long, wanting those sweet re­freshments of spirituall joy and peace wee had before; the more comfort Gods child hath in communion with God, the more hee is grieved when hee wants it; When Christ wanted the sweet solace of his Father upon the Crosse, how did it trouble him? My [...]od, my God, why hast thou for saken mee? How did hee sweate water and bloud in the garden, when hee felt but a little while his Fathers dis­pleasure for sinne? Thus is it with all Gods children, they are of Christs minde in their spiri­tuall desertions.

And when they have gotten a little grace how difficult is it [Page 112] to keepe it? to keepe our selves in the sense of Gods love? To manage our Christian State aright? to walke worthy of the Gospell, that God may still doe us good and delight to bee pre­sent with us? What a great dif­ficulty is it to bee alwaies stri­ving against the Streame, and when wee are cast backe, to get forward still, and not bee d [...]s­couraged till wee come to the haven? None comes to heaven, but they know how they come there.

Now God will have it thus to sweeten heaven unto us;Why God will have the right [...]ous with such diffi­culty saved. after a conslicting life peace is wel­come, 1 heven is heaven indeed 2 after trouble; wee can relish it then. Because God will discard hypocrites, in this life; who take up so much of Religiō, as stands with their case and credit in the world, avolding every difficul­ty [Page 113] which accompanyes go [...]li­nesse, but so they may swimme two wayes at once, goe on in their lusts still and bee religious withall, this they approve of; therefore God will have it a hard matter to bee saved to frustrate the vaine hopes of such wretches▪ Alas, it is an easy matter to bee an hypocrite, but not to live godly.

If the righteous bee saved with much adoe, then never enter upon the profession of Religion with vaine hopes of ease and pleasure, Vse that it shall be thus and thus with thee &c. herein thou doest but delude thy owne soule, for it wil prove otherwise Forecast therefore what will fall, and gett provi­sion of grace before hand to sustaine thee. As if a man were to goe a dangerous journey, hee provides himselfe of wea­pons [Page 114] pons and cordialls and all the incourage [...]ents he can least hee should faint in the way; where. as hee that walkes for his plea­sure provides nothing, hee cares not for his weapon or his cloake, because if a storme comes hee can runne under shelter or into a house &c. He that makes Religion a recreation can walke a turne or two for his pleasure, and when any difficul­ty arises, can retire and drawe in his hornes againe. An hypocrite hath his reservations and poli­tike ends, and therefore what needs hee any great provision to support him when he knows how to winde out of trouble well enough, rather then to stand couragiously to any thing. But a true Christian that makes it the maine work of his life to please God, armes him­self for the worst that can [Page 115] befall him, and will be saved through thicke or thinne, smooth or rough, whatsoever comes on it, so God will save his soule hee cares not; but rejoy­ceth (with Paul) if by any mean [...]s he can attain the resurrectiō of the dead, Ph [...]l 3. 11. by any meanes, it is no mat­ter what; Let fire and fagott meete with him, yet hee is re­solved not to retire for any trouble or persecution what­soever that standes betweene him and happinesse. Hee is pur­posely armed to breake through every opposition to the best things and what ever may sepa­rate his soule from the favour of God.

I beseech you beloved think of these things,How to make the way to heaven e [...]sie. and let it bee your wisedome to make the way to heaven as easy as you can; to this end begge the Spirit of Christ, you know the holy [Page 116] spirit is full of life and strength, it is a spirit of light and comfort and whatsoever is good; the spirit of God is like the winde; as it is subtle in operation and invisible, so it is strong and mighty, it beares all before it; Oh therefore gett this blessed spirit to inlighten thee, to quicken thee, to support thee, &c. and it will carry thy soule couragiously along, above all oppositions and discourage­ments whatsoever in the way to happinesse.

2 Get likewise the particular graces of the Spirit, which will much cheere thee in thy Chri­stian course; above all labour for a spirit of humility; an hum­ble man is sit to doe or suffer any thing; a proud man is like a gouty hand, or a swelled arme, unfit for any Christian perfor­mance, he is not in a state to doe [Page 117] good; but an [...]ūble mā is thank­full that God will honour [...]im so farre as to let him suffer for the cause of Christ; hee is won­drous empty and vile in his owne eyes, and admires why God should reserve such infinite mat­ters for so base a worme as hee is.

When Christ would have us take his yoake upon us, he advises us to learne of him to be meeke and lowly, Matth. 11. 29 &c. Some might say, This yoake is heavy, it will pinch mee and gall me: No, saith our Sa­viour, it shall bee very light and easie; but how shall I get it to be so? Why, get but an humble and meeke spirit, and that will bring rest to your soules.

Againe, labour for a spirit of love; Love is strong as death; it 3 will carry us through all. The love of Christ in the Martyrs when the fire was kindled about [Page 118] them, made them despise all torm [...]nts what soever: this will warme our hearts, and make us goe cheerfully to worke. Let but a spirit of love be kindled in Gods childe, and it is no mat­ter what he suffers; cast him in­to the fire, cast him into the dun­geon, into prison, whatsoever it bee, hee hath that kindled in his heart, which will make him di­gest any thing. We see the Dis­ciples when they had the spirit of Christ within them, to warme their hearts, what cared they for whipping or Stockes, &c? You see even base carnall love will make a man indute poverty, dis­grace, what not? and shall not this fire that comes from heavē, when it is once kindled in our hearts prevaile much more? what will make our passage to heaven sweete if this will not? Nothing is grievous to a person that loves.

[Page 119] Exercise your hope likewise,4 set before your eyes the crowne and kingdome of heaven, those admirable things contained in the Word of GOD, which no tongue can [...]xpresse; let hope feed upon these de [...]cates, cast Anchor in heaven, and see if it will not make thee goe on cheerefully in a Christian course?

Faith will overcome the world, all the snares of prosperity that would hinder us on the right hand. Faith, it presents things of a higher nature to the soule, better than they; faith likewise overcomes temptations on the left hand, all terrours and dis­comforts whatsoever, it consi­ders these are nothing to the terrour of the Lord; therefore faith is called the evidence of things not seene, Heb. 11. 1. because it pre­sents things that are absent as [Page 120] present to the soule: If life and happinesse be once truly presen­ted to our hearts, what can all the world doe to hinder our passage thither?

5 Lastly, we should much endea­vor the mortifica [...]ō of our lusts; for what is it that makes the way to heaven irk some unto us: Is it not this corrupt and proud flesh of ours? which will indure no­thing, no not the waight of a straw, but is all for ease and qui­et, &c. It is not duty which makes our way difficult, for it was meate and drinke to Christ to doe the will of his father. John 4. 34.

Why is it not so with us?Quest.

Because he was borne with­out sinne,Answ. when Sathan came he found nothing (of his owne) in him; but when hee sollicites us, hee findes a correspondency be­twixt our corrupt hearts and himselfe, whereby having intel­ligence [Page 121] what we haunt, & what we love, he will be sure to mo­lest us: the lesse wee have of the workes of Sathan in us, the lesse will bee our trouble; and the more wee doe the will of God, and strive against our corrupti­ons, the more will make holy duties delightfull to us; but if wee fa­vour and cherish corruption, it will make Religion harsh; for the wayes of wisedome are wayes of pleasure in themselves, and to the regenerate, &c. I come now to the second clause.

Where shall the sinner and ungodly appeare.

By sinner he meanes him that makes a trade of sinne,What he mea [...]e [...], by sinner. as wee say, a man is of such a trade, be­cause he is daily at worke of it, and lives by it; so a man is a tra­der [Page 122] in sinne, that lives in corrupt courses; for it is not one act that denominates a sinner, but the constant practice of his life.

Now this q [...]estion, Where shall the ungodly appeare, implyes a strong denyall, He shall bee able to appeare no where, especially in these three times.

1 1. In the day of publike cala­mity, when God judgements are abroad in the world; the wicked are as Chaffe before the winde, as waxe before the Sun, as stubble before the fire: when God comes to deale with a cōpany of gracelesse wretches, how will he consume and scat­ter them, and sweep them away as dung from the face of the earth? he will universally make a riddance of them all at once: where shall a Naball stand when judgement comes upon him?1 [...]. 25. alas, his heart is become a stone; [Page 123] Where shall Balthazar appeare whē he sees a hand-writing up­on the wall?Dan. 5. Oh how the wic­ked tremble and quake when G O D comes to judge them in this world, though they were a terrour to others before?

But where shall they stand in 2 the houre of death? when the world can hold them no longer, when friends shal forsake them, when GOD will not receive them, when Hell is ready to de­vour them, &c.

And lastly, Where shall the sin­ner appeare at the day of judge­ment, that great and terrible day of account, when they shal see al the world in a combustion roūd about them, and the Lord Jesus comming in flaming fire, with his mighty Angels, to take venge­ance on such as obey not the Go­spell? 2 Thess. 1. 8. how will they then call for the Mountaines to cover [Page 124] them, and the Hills to fall upon them to hide them from the face of him that sitteth on the Throne, Rev. 6. 16. and from the wrath of the Lambe, &c. Beloved, I beseech you let the meditation of these things sinke deepe into your hearts, dwell upon them, remember that they are matters which neerly concerne your soule, and no vaine words touching you and your welfare.

THE SAINTS SAFETY IN EVILL TIMES.
SERMON IIII

1 PET. 4. 19.‘Wherefore let them that suffer ac­cording to the will of God com­mit their so [...]les to him in well doing, as to a faithfull Creator.’

THough Divinity be cleare in other dif­ferences from car­nall or naturall rea­sons; yet it hath ho­m [...]geniall reasons and grounds [Page 126] Of its owne, whence come inse­rences as naturall as for the tree to beare fruit, or the Sunne to shine; so upon the former divine grounds (for it is a matter of suffering wherein wee must have pure Divinity to support our soules) The Aposlle comes to bring a spirituall inference su­table to the same, in the words read unto you: Wherefore concluding all to bee true that was said before, Let them that suffer, &c. Wherein consider, 1. That the state and condition of Gods children is to suffer. 2. The dis­pensation of that suffering, (they suffer not at all adventures, but) according to the will of GOD. 3. Their duty in this estate, namely, to commit the keeping of their soules to God.

In the duty we have these par­ticulars comprehended. 1. An action, To commit. 2. An object, [Page 127] what wee must commit, the soule. 3. The person to whom, to God. 4. The maner, in well doing. Lastly, the reason which should move us hereunto, implyed in these words, as unto a faithfull Creator. Whatsoever may sup­port the doubting of a godly man in any trouble, and inforce upon him this duty of commit­ting his soule to God, is briefly coprised in this, that God stands in that near relatiō of a Creator, yea, of a faithfull Creator to us; this is the scope of the words.

Observ. 1.Obser. 1. That the state of Gods children is to suffer, That the state of Gods chil­ [...] diē is to suffer. yea, to suffer of God, for sometimes hee seemes to bee an enemy to his dearest servants, as unto Iob; but chiefly they are in a militant estate and condition here.

Because they live among those that they cannot but suffer from wheresoever they live:1 Why Gods children must suffer here. [Page 128] Suppose they live among Chri­stians, yet there are many Chri­stians in name, that are not so in deed, there hath beene secret un­derminers in all ages, and what else may they looke for but suf­fering from these? All that ever truly [...]eared GOD, and made conscience of their wayes, have found afflictions among false brethren: It was never heard of that a Sheepe should pursue a Wolfe.

2 They must suffer also in re­gard of themselves, for the truth is, the best of us all have many lusts to be subdued, and a great deale of corruption to bee pur­ged out, before wee can come to heaven, that pure and holy place, into which no uncleane thing can enter. Though a Gar­den he never so fruitfull, yet af­ter a showre it will need wee­ding; so after long peace the [Page 129] Church of God gathers Soyle, and needes clensing.

But some carnall wretch will say,Object. I thanke God I never suffe­red in my life, but have enjoyed peace and prosperity, and my hearts content in every thing.

Then suspect thy selfe to bee in a bad estate,Answ. for every true Christian suffers in one kinde or other,In the best e­state there will bee suffering one way or other. either from without or within; sometimes Gods chil­dren are troubled more with corruption than with affliction; at other times their peace is troubled both with corruption within, and with affliction with­out; at the best they have suffe­rings of sympathy. Shall the members of Christ suffer in other countries, and wee professe our selves to bee living members, and yet not sympathize with them? wee must bee con [...]r­mable to our Head, before wee [Page 130] can come to heaven. But the dispensation of our suffering is according to the will of God, where note two things.

  • 1. That its Gods will be should suffer.
  • 2. When we suffer we suffer according to his will.

To passe briefly over these, as not being the thing I ayme at.

Gods will concerning our suffering is permissive in respect of those that doe us harme, but in regard of our patient endu­ring injuries, it is his approving and commanding will; wee are enjoyned to suffer, and they are permitted to wrong us.

It seemes then there is some excuse for those that persecute the Saints,Object. they doe but accor­ding to Gods will, and if it bee so who dares speake against them?

It is not Gods cōmanding will,Answ. [Page 131] but his suffering will; hee useth their malice for his owne ends; God lets the rayne loose upon their neckes; as a man is said to set a dogg upon another when he unlooseth his chaine; so God is said to command them, when hee lets them loose to doe mis­chiese; they are full of malice themselves, which God useth as Physitians doe their poyson to cure poyson; God and they goe two contrary wayes, as a man in a shipp walkes one way, but is carryed another. In the death of Christ the will of Iudas and the rest went one way, and Gods will another; so in all our sufferings, when God useth wicked men, their will is destructive and ho­stile, but Gods will is cleane o­therwise, ayming at the good of his people in all this. Nebuchad­nezar did the will of God in car­rying the people captive, Esay. 10. how [Page 132] ever he thought not so. Esay 10. 7. Every sin­ful wretch that offers violēce to the poor Saints, imagine they do God good service in it, when as indeed they doe but execute the malice and venome of their owne hearts. In the highest hea­vens (as they say in Philosophy) the first thing moved is by a vio­lent motion; the Sunne is carried about the heavens violently, a­gainst its owne proper motion, which inclines to a cleane con­trary course; so GOD dealeth with wicked men, hee carries them they know not whither; they are set to doe mischiefe, and God useth their sinfull dis­positions for his owne ends, which plainly shewes, that God is without all fault, and they without all excuse.

But observe further,Obser. that we never suffer but when God will; That we never suffer, but wh [...] God will. and beloved, his will is not, that [Page 133] wee should alwayes suffer: (though generally our estate be so in one kinde or other) God is not alwayes chiding, Psal. 103. 9. but hath times of breathing and intermis­sion, which hee vouchsafes his children for their good. Hee knowes if we had not some re­spite, some refreshment, wee should soone be consumed and brought to nothing:Psal, 103. 14. The Lord knowes whereof wee are made, and considers wee are but dust; there­fore he saith, Though for a season you are in heavinesse, 1 Pet. 1. 6. yot re­joyce, &c.

And this the Lord doth o [...]t of mercy to his poore creatures, that they might not sinke before him, but gather strength of grace, and bee the better fitted to beare further crosses after­wards. You know, Acts 9. af­ter Sauls conversion, when hee was become a Paul, then the [Page 132] [...] [Page 133] [...] [Page 134] Church had rest, and increased in the comforts of the Holy Ghost; Acts 9. 31. God gives his people pauzing times, some lucida intervalla; our time of going into trouble is in Gods hands; our time of abiding trouble is in Gods hand, our time of comming out is in gods hands: As in our callings hee preserves our going our and our comming in, so in every trouble that befals us wee come in and tarry there, and goe out of the same when hee pleaseth. Hee brings us to the fire as the Gold­smith puts his metals, and holds them there, till he hath refined them, & purged out the drosse, and then brings them out again, Our times (as David saith excel­lently) are in thy hands, O Lord. Psal. 31. 15. Beloved, if our times were in our enemies hands, we should [...]e­ver come out; if they were in our owne hands, wee would ne­ver [Page 135] stay in trouble, but come out as soone as wee come in; nay, we would not come into trou­ble at all if we could chuse. Be­loved, every thing of a Christi­an is deare unto God,Psal. 116. 15. his health is precious, his blood is precious, especially precious to the Lord is the death of his Saints: Doe you thinke therefore he will let them suffer without his will? No, hee will have a valuable consideration of all those that are malignant Persecutors of his people, at last; and it is for matters better than life that God lets his children suffer here; for alas, this life is but a shad­dow, as it were nothing; God re­gards us not as we are in this present world, but as strang [...]rs; therefore hee suffers us to sacri­fice this life, upon better termes than life, or else he would never let us suffer for his truth, and [Page 136] seale it with our dearest blood, as many of the Saints have done.

I beseech you therefore,Vse. considering all our sufferings are by the appointment and will of God; let us bring our soules to an holy resignation unto his Majesty, not looking so much to the grievance wee are under, as to the hand that sent it; wee should with one eye consider the thing, with another eye the will of GOD in the same. When a man considers, I suffer now, but it is by the will of God, he puts me upon it, how cheerfully will such a one com­mit his soule to the Lord? It is as hard a matter to suffer Gods will, as to doe his will; Passive obedience is as hard as active; in the active, we labor that what we doe may please God, in the Pas­sive we must indeavor that what [Page 137] hee doth may please us; our hearts are as untoward to the one as to the other; therefore let us begge of GOD to bring our wils to the obedience of his blessed will in every thing: Would you have a patterne of this? Looke upon our blessed Saviour, to whom wee must bee comformable in obedience, if ever wee will be conformable in glory: Loe I come (saith hee) I am ready to doe thy will O Lord; Heb. 10. 9. what was the whole life of Christ, but a doing and a suffering of Gods will? Behold, it is writ­ten in the Volume of thy Booke, Vers. 7 that I should doe thy will; and here I am ready prest for it. It should he therefore the disposition of all those that are led by the spi­rit of Christ, (as all must bee that hope to raigne with him) to bee willing to suffer with Christ here, and say with him, [Page 138] Lord, I am here ready to doe and suffer whatsoever thou re­quirest; when once wee are brought to this, all the quarrell is ended betweene God and us.

I come now to that which I chiefly intend, which is the Christians Duty.

Let him commit his soule to God in well doing; wherein observe.

  • 1. The manner how hee must commit, in well doing.
  • 2. What, his soule.
  • 3. To whom, to God.
  • 4. The reasons moving, im­plyed in these words, as unto a faithfull Creator.

Now this well doing must bee distinguished into two times.

1 1. Before our suffering; when a sonne of belial shall offer vio­lence to a poore Saint of God, what a comfort is this, that hee suffers in well doing; Oh belo­ved, wee should so carry our [Page 139] selves that none might speak evil justly against us, that none, un­lesse it were wrongfully might doe us hurt; we should be in an estate of well doing continually in our generall and particular callings, wee must not goe out of our spheare, but serve God in our standings, that if trouble comes it may finde us in a way of well pleasing, either doing workes of charity, or else the workes of our particular cal­ling, wherein God hath set, us; In all that befals thee looke to this, that thou suffer not as an evill doer.

So likewise in suffring wee 2 must commit our soules to God in well doing in a double regard.

  • 1. Wee must carry our selves generally well in all our sufferings.
  • 2. In particular, Wee must doe well to them that doe us wrong.

First, I say, in affl [...]ction our [Page 140] carriage must bee generally good in respect of God, by a meeke behaviour under his hand, without murmuring a­gainst him.

2 2. In regard of the cause of God, that wee betray it not through feare or cowardise, through base aymes and inten­tions, &c. but indeavour to car­ry it with a good conscience in all things; when wee make it cleare by managing any thing, that wee are led with the cause and conscience of our duty, it works mightily upon them that 1 wrong us. 1. It winnes those 2 that are indifferent; and, 2. Cō ­founds the obstinate, and stops their mouthes. Therefore let us carry our selves well, not onely before, but in suffering; we may not fight against them with their owne weapons, (that is) be malicious as they are malici­ous, [Page 141] and raile as they raile: Be­loved, this is as if a man should see another drinke poyson, and hee will drinke too for compa­ny; he is poysoned with malice, and thou to revenge thy selfe, wilt bee poysoned too. What a preposterous course is this? Ought wee not rather to be­have our selves as befits the cause of Christ, as becomes our Christian profession, and as be­fits him whose children wee are.

Wee should have an eye to God, and an eye to our selves, and an eye to others, and an eye to the cause in hand, so wee shall doe well. Wee must not com­mit our soules to God in idlenesse, doing nothing at all, nor yet in evill doing, but in well doing; We must have a care (if wee would suffer with comfort) not to stu­dy how to avoid suffering by [Page 142] trickes, so to hurt the cause of Christ; this is to avoid suffering, by sinne, to leape out of one dan­ger into another. Is not the least evil of sinne worse than the grea­test evill of punishment? What doth a man get by pleasing men to displease God? perhaps a lit­tle ease for the present. Alas, what is this to that unexpressi­ble horrour and despaire, which will one day seise upon thy soule eternally for betraying the blessed cause and truth of Christ? How can wee expect God should own us another day, when we will not owne him in his cause, and his members, to stand for them now; thinke on that speech of our Saviour, Who­soever shall be ashamed of me, M [...]rke 8. 38. or of my words in this adulterous and sinfull generation, of him shall the Sonne of man be ashamed when hee commeth in the glory of his father.

[Page 143] Therefore avoid not any suf­fering, by sinne; see how blessed S. Paul carried himselfe in this case, The Lord (saith he) hath de­livered me, and will deliver mee; from what, from death? no, from every evill worke. What, will God keepe him from evill suf­ferings? No, for immediately after, he was put to death; what then? why hee will preserve mee from every evill worke, that is, from every sinfull act, which may hurt the cause of Christ, or blemish my profession; this was it Paul chiefly regarded; not whether hee will preserve mee from death or trouble, I leave that to him; but this I hope and trust to, that he will preserve me frō every evill work to his heaven­ly kingdome. Thus should it bee with every Christian in the cause of religion, or in a cause of justice, &c. for there is not any [Page 144] good cause but it is worth our lives to stand in, if wee bee called to it; It is necessary wee should be just, it is not so neces­sary wee should live; A Christi­ans main care is how to doe well, and if hee can goe on in that course, he is a happy man.

But I cannot doe well,Object. but I shall suffer ill.

Labour therefore to carry thy selfe well in suffering evill; Answ. not only in the generall, but even in particular towards those per­sons that doe thee wrong; en­deavour to requite their evill with good; there is a great mea­sure of selfe-deniall required, to bee a Christian, especially in matter of revenge, to pray for them that carseus, to doe good to them that persecute us, &c. and so heape coales of fire upon our ene­mies heads. How is that? There are, [Page 145]

  • 1 Coales of Conversion.
  • 2. Coales of Confusion.

You know Coales doe either melt or consume; How in suffe­ [...]ing we heape coales of fire. if they belong to God wee shall heape coales of fire to convert them, and make them better by our holy carri­age in suffering: If they bee wicked gracelesse wretches, we shall heape coales of fire to con­sume them; for it will aggravate their just damnation, when they doe ill to those that deserve wel of them.

Some will say,Object. Christianitie is a strange condition, that en­forceth such things upon men, that are so contrary to Nature.

It is so indeed,Answ. for we must be new moulded before ever wee can come to heaven; wee must put off our whole selfe, and he is gone a great way in Religion, that hath brought his heart to this passe: None ever overcame [Page 146] himselfe in these matters out of religious respects, but hefound a good issue at last. It is a sweet evidence of the state of grace, (none better) when a man can love his very enemies, and those that have done him most wrong; it is an argument, that such a man hath something a­bove nature in him. What is a­bove nature if this bee not, for a man to overcome himselfe in this sweet appetite of revenge? Revenge is most naturall to a man, it is as Sugar, (as the Hea­then saith) and for a man to o­vercome himselfe in that, it ar­gues the power of grace and god­linesse in such a one.

As Christianity is an excellent estate, an admirable advancing of a man to a higher con­dition, so it must not seeme strange for those that are Chri­stians, to bee raysed to a higher [Page 147] pitch of soule then other men. S [...]e how our Saviour dealt in this particular,Luke 23. 34. Father, forgive them, they know not what they doe; and so likewise Stephen, (being led by the same spirit of Christ) desired God not to lay this sinne to their charge; Act. 7. 60. and so all the Martyrs in the first state of the Church, (when the blood of Christ was warme, and the re­membrance of Christ was fresh) were wont to pray for their e­nemies, committing their soules to God in well doing.

I beseech you let us labour by all meanes possible to bring our hearts hereunto,The excellent victory of [...]uffering. if any thing overcome, this will doe it, to suffer well. The Church of God is a company of men that gaine and overcome by suffe­ring in doing good: Thus the Dove overcomes the Eagle, the Sheepe overcomes the Wolfe, [Page 148] the Lambe overcomes the Lyon, &c. It hath beene so from the beginning of the world, meeke Christians by suffering quietly, have at length overcome those that are malicious, and have gained evē their very enemies to the love of the truth. What shal wee thinke then of the greatest part of the world, who never thinke of suffering, (which is the first lesson in Christianity) but study their ease and content­ment, accounting the blessed Martyrs too prodigall of their blood, &c.

Others there are, who if once they come to suffer, presently fall to shifting and plotting, how to get forth againe by un­lawfull meanes, oftentimes ma­king shipwracke of a good con­science, and dishonouring the Gospell of God. I beseech you consider these things. Every man [Page 149] would have Christ, and bee re­ligious, so long as they may enjoy peace and quietnesse; but if once trouble or persecution a­rises, then farewel religion, they cast off their profession then. I wish this were not the case of many seeming Christians in these our dayes.

But suppose a man carry him­selfe ill in suffering?

There is not the least promise of comfort in Scripture to such a man, unlesse hee returne, and seeke the Lord by timely repen­tance, for all incouragement is to well doing: Oh what a pittifull thing is it for the soule to bee in such a state, as that it dares not commit it selfe to God? A man in evill doing cannot goe home to his owne conscience for com­fort, nor have any inward peace in the least action he performes, so long as hee doth it with false [Page 150] aymes, and carnall affections, &c. who would deprive himselfe of the comfort of suffering in a good cause for want of integri­ty? I beseech you therefore car­ry your selves well in any thing you either doe or suffer, other­wise no blessing can bee expe­cted; for we tempt the Lord, and make him accessary to us, when we commit our soules to him in ill doing: Even as your Pirates and other Miscreants in the world, that will robbe, and steale, and doe wickedly, and yet pray to G O D to blesse them in their base courses; what is this but to make G O D like themselves, as if hee appro­ved their thest and horrible blasphemy?

But what must wee commit to God in well doing? the keeping of our so [...]les: The soule is the more excellent part, witnesse he [Page 151] that purchased the same with his dearest blood;Mar. 8. 36. What will it profit a man (saith our Saviour) to gaine the whole world and lose his owne soule? who could know the price of a soule better than hee that gave his life for re­demption of it? yea, if the whole world were layd in one ballance and the soule in ano­ther, the soule were better than all. Therefore whatsoever e­state thou art in, let thy first care be for thy soule, that it may goe well with that. You know in any danger or combustion, (suppose the firing of an house) that which a man chiefly lookes af­ter is his Iewels and precious things, I have some wealth in such a place, if I could but have that I care for no more, let the rest goe: So it is with a Chri­stian, whatsoever becomes of him in this world, hee lookes to [Page 152] his precious soule, that that may bee layed up safely in the hands of God. Suppose a man were robbed by the high way, and had some speciall jewell about him, though every thing else were taken a way from him, yet so long as that is lest, he thinkes himselfe a happy man, and saith, they have taken a way some lug­gage, but they have lest me that which I prize more than all: so it is with a Christian, let him bee stripped of all hee hath, so his soule bee not hurt, but all safe and well there, hee cares not much.

But what should wee desire our soules to bee kept from in this world?Quest.

From sinne and the evill con­sequents thereof.Answ Beloved, we have great neede our soules should be kept by God, for alas, what sinne is there but wee shall [Page 153] fall into it, unlesse God preserve us in peace and comfort, and as­surance of a better estate; what would become of our poore soules if wee had them in our owne keeping? Achitophell had the keeping of his owne soule, and what became of him? first, hee did runne into the sinne of Treason, and afterwards (being a wicked Politician, and an A­theist having no delight in God) was the executioner of him­selfe. We shall bee ready (as Iob saith) to teare our owne soules if God hath not the keeping of them; wee shall teare them with de­sperate thoughts, as Iudas, who never committed his soule to God, but kept it himselfe, and wee see what became of him. The Apostle bids us goe to God in prayer, and committing our soules to him, to keepe from sinne, despaire, distrust, and all spi­rituall [Page 154] evill whatsoever,Phil 4. 7. and then the peace of God which passeth all understanding (as the word in the Originall is) shall guard our soules in Christ; our soules have need of guarding, and we of our selves are not sufficient to doe it, therefore wee should commit them unto God, for except hee preserve us wee shall soone perish.

I am ashamed to speake of it,Wicked men thinke that they have no soules. and yet notwithstanding the courses of men are such, that they inforce a man to speak that which hee is even ashamed of; What doe I speake of commit­ting your soule [...] to God, when many thousands in the world live as if they had no soules at all? I am perswaded that your common swearers, & prophane wretches, who wrong their soules to pleasure their bodies, and prostitute both body and [Page 155] soule, and all to their base lusts, thinke for the time that they have no soules, they thinke not that there is such an excellent im­mortall substance breathed into them by God, which must live for ever, in eternall happi­nesse or endlesse misery; Did they beleeve this they would not wound and staine their precious soules as they doe, they would not obey every base lust out of the abūdance of prophancnes in their hearts, even for nothing, as many notorious loose persons doe: Oh could wee but get this principle into people, that they have immortall soules which must live for ever, they would soone bee better than they are; but the Devill hath most men in such bondage, that their lives speake that they beleeve they have no soules, by their-ill usage of them.

[Page 156] But must wee not commit our bodies and our estates to God,Object. as well as our soules?

Yes,Answ. all wee have, for that is onely well kept, which G O D keepes, but yet in time of suffe­ring we must be at a point with these things; if God will have our liberty, if hee will have our wealth, if he will have our life and a [...], wee must hate all for Christs sake; but wee must not bee at such a point with our soules, wee must keepe them close to God, and desire him to keepe them in well doing.

Suppose it come to an exi­gent,Object, that wee must either sinne and hurt our soules, or else lose all our outward good things.

We must desire God to pre­serve our soules,Answ. whatsoever be­comes of these;Our chiefe [...] must bee [...] soules. our principall care must bee that that bee not blemished in the least kinde; for [Page 157] alas, other things must bee par­ted with first or last, this bodie of ours, or whatsoever is deare in the world must bee stripped from us, and layed in the dust ere long. But here is our com­fort, though our body be dead, yet our soules are themselves still; dead S. Paul is Paul still: our body is but the case or ta­bernae le wherein our soule dwels; especially a mans selfe is his soule, keepe that and keep all. I beseech you therefore, as things are in worth and excel­lency in Gods account, let our esteeme bee answerable: you have many complements in the world, how doth your body, &c. meere complements indeed, but how few will enquire how our soules doe, alas, that is in poore case; the body perhaps is well looked unto, that is cloathed, and care taken that nothing bee [Page 158] wanting to it, but the poore soule is ragged and wounded, and naked; Oh that men were sensible of that miserable con­dition their poore soules are in?

Beloved, the soule is the bet­ter part of a man, and if that miscarries, all miscarries; if the so [...]le bee not well, the body will not continue long in a good e­state. Bernard saith sweetly, Oh body, thou hast a noble guest dwelling in thee, a soule of such inestimable worth that it makes thee truly no­ble; what soever goodnesse and excellency is in the body, is com­municated from the soule; when that once departs, the body is an unlovely thing, without life or sense, the very sight of it cannot bee indured of the dearest friends: What an incredible basenesse is it therefore, that so precious a thing as the soule is, should serve these vile bodies [Page 159] of ours; Let the body stay its leisure; the time of the resurrecti­on is the time of the body; in this life it should bee serviceable to our soules in suffering and doing whatsoever God cals us unto; Let our bodies serve our soules now, and then body and soule shall for ever after bee happy; whereas, if wee, to gratifie our bodies doe betray our soules, both are undone.

Beloved, the Devill and de­vilish minded men (acted with his spirit) have a speciall spight to the soule: Alas, what doe they ayme at in all their wrongs and injuries to Gods children? Doe they care to hurt the body? indeed they will doe this rather than nothing at all; they will ra­ther play at small game than sit out: the Devill will enter into the Swine, rather than stand out altogether; some mischiefe hee [Page 160] will doe however; but his maine spight is at the soule, to vexe and disquiet that, and taint it with sinne all he can. Conside­ring therefore that it is Sathans ayme to unloose our hold from God, by defiling our soules with sinne, so to put a divorse betwixt his blessed Majesty and us; oh let it be our chiefe care to see to that which Sathan strikes at most. Hee did not so much care in Iobs trouble for his goods, or for his house, or children, &c. alas, he aymed at a [...]urther mis­chiefe than this, his plot was how to make him blaspheme and wound his soule, that so there might be a difference be­twixt God and him: Hee first tempts us to commit sinne, and afterwards to despaire for sinne.Quest.

But to whom must the soule be committed? Ans.

Commit the keeping of your [Page 161] soules to God; Our soules must be com­mitted to God. Indeed hee onely can keepe our soules; wee can­not keepe them our selves, nei­ther can any thing else in the world doe it. Some when they are sick will commit themselves to the Physitian, and put all their trust in him; when they are in trouble they will commit them­selves to some great friend; when they have any bad naughty cause to mannage, they will commit themselves to their purse, and thinke that shall beare them out in any thing; one thinkes his wit and policy shall secure him, a­nother that his shifts may shel­ter him, &c. and indeed the heart of man is so full of Atheisme, that it can never light upon the right object, to trust God alone, untill it sees every thing else faile, as being insufficient to support the soule, or to yeeld any solid comfort in times of extremity [Page 162] and distresse.

But why must wee commit our soules to God?Quest.

Because he is a faithfull Crea­tor: Ans. Whence observe,

That the soule of man being an understanding Essence, Obser. will not bee satisfied and setled without sound Reasons: Our soule is not sati fied but by strong and sound Reasons. Comfort is nothing else but reasons stronger than the evill which doth afflict us; when the reasons are more for­cible to case the minde, then the grievance is to trouble it: It is no difficult matter to commit our soules to God, when wee are once perswaded that hee is a faithfull Creator. A man com­mits himselfe to another man, & hath no other reason for it, but onely he is perswaded of his abi­lity and credit in the world, that hee is a man of estate and power to doe him good; so it is in this businesse of Religion, [Page 163] our soules are carryed to any thing strongly, when they are carryed by strong reasons; as in this particular of trusting God with our soules, when wee see sufficiēt reasons inducing there­to, we easily resigne them into his hands: This shewes, that Popery is an uncomfortable Re­ligion, which brings men to de­spaire; they have no reason for what they maintaine: What reason can they give for their doctrine of doubting, transubstan­tiation, perfect obedience to the law, &c. these are unreasonable things, the soule cannot yeeld to such absurdities, it must have strong reasons to stablish it, as here, to cōsider Godas a faithful Creator, &c. there is something in God to answer all the doubts and feares of the soule, and to satisfic it in any cōdition what­soever. This is the very foun­dation [Page 164] of Religion; not that any worth can accrue to the Crea­tor from the creature, but that there is an All sufficiency in the Creator to releive the poor crea­ture. If a man consider in what order God created him, it will make him trust God; Paradise and all in it were ready for him so soone as hee came into the world. God created us after his owne Image, that as he was Lord of all things, so wee should bee Lord of the creatures, they were all at his service, that hee might serve God; therfore after every thing else was created hee was made, that so God might bring him as it were to a table ready furnished.

And not onely in nature, but in holinesse, having an immortall and invisible soule, resembling God. We must take God here as a Creator of our whole man, [Page 165] body and soule, and of the new creature in us; God made man at the first, but that was not so much as for God to bee made man, to make us new creatures: God created our bodies out of the dust, but our soules come im­mediately from himself, he brea­thed them into us; and in this respect hee is a higher Creator thā in the other; for whē we had marred our first making, and be­came more like beasts than men, (for indeed every one that is not like God, sympathizeth with beasts or Devils one way or other) God in Christ made us new againe; yea, God became man, to inrich us with all grace and goodnesse, to free us from the hands of Sathan, and bring us to an eternall estate of com­munion with himselfe in hea­ven; for all the old heaven, and the old earth shall passe away, [Page 166] and the old condition of crea­tures, and a new life shall bee given them: God that made the new heaven and the new earth, hath made us for them. Considering therefore that God gave us our first being, and when we were worse thā naught, gave us a second being, in regard of our new creation, how should it stirre us up to cōmit our soules unto him? especially if we con­sider that in him wee live and move and have our being, Act 17. 28. that there is not the least thought and affection to goodnesse in us, but it comes from God, wee are what wee are by his grace.

What is the reason that love descends so much?Quest.

Because a man lookes upon that which is his owne, Ans. and loves it; now God lookes upon us, as upon those into whom hee hath infused mercy and goodnesse, [Page 167] and hee loves his owne worke upon us, and therefore having begun a good worke, will per­fect the same: Doe not men de­light to polish their owne worke? As in the first creation God never tooke off his hand till hee had finished his worke; so in the second creation of our soules, he will never remove his hand from the blessed worke of grace, till hee hath perfected the same; therefore wee may well commit our soules to him.

But suppose a man be in a de­sperate estate,Object. and hath no way of escaping?

Remember that God is the same still,Answ. he hath not forgot his old Art of creating, but is as able to helpe now as ever, and can create comforts for thee in thy greatest troubles. As in the first creation hee made light out of darknesse, order out of confusion; [Page 168] so still hee is able out of thy con­fused and perplexed estate, to create peace and comfort: Thou knowest not what to doe per­haps, thy minde is so troubled and disquieted; why, commit thy soule to God, hee can raise an excellent frame out of the Chaos of thy thoughts, there­fore be not dismayed, consider thou hast God in covenant with thee, and hast to deale with an Almighty Creator, who can send present helpe in time of need. Doest thou want any grace? doest thou want spiritu­all life? goe to this Creator, hee will put a new life into thee; he that made all things of nothing can raise light out of thy darke minde, and can make fleshy thy s [...]ony heart, though it be as hard as a rocke; Therefore never de­spaire, but frequent the meanes of grace, and still thinke of God [Page 169] under this relation of a Creator, and when hee hath begun any good worke of grace in thee, goe confidently to his Majesty, and desire him to promote and increase the same in thy heart and life; Lord, I am thy poore creature, thou hast in mercy be­gun a blessed worke in mee, and where thou hast begun, thou hast said thou wilt make an end: When thou createdst the world, thou didst not leave it till all was done; and when thou crea­tedst man thou madest an end; Now I beseech thee perfect the new creature in my soule: as thou hast begun to inlighten mine understanding and to direct my affections to the best things; so I commit my soule unto thee for further guidance and direction to full happinesse.

THE SAINTS SAFETY IN EVILL TIMES.
SERMON V.

1 PET. 4. 19.‘Wherefore let them that suffer ac­cording to the will of God, com­mit their soules to him in well do­ing, as to a faithfull Creator.’

I Am now to treate of that other Attribute of GOD, which should move us to trust in him, namely, as hee is a faithfull Creator. Now God is [Page 171] faithfull. 1. In his nature, Hee is 1 I AM, alwayes like himselfe, immutable and unchangeable. 2. In his word; Hee expresseth 2 himselfe as he is; the word that comes from God is an expressi­on of the faithfulnesse of his na­ture. 3. In his workes; Thou art 3 good, and doest good, as the Psal [...]ist saith. God being faithfull in himselfe, all must needs bee so that proceeds from him; what­soever Relation God takes upon him, hee is faithfull therein; As hee is a Creator, so hee preserves and maintains his owne worke; as hee is a Father, hee is faithfull in discharging that duty to the full, for his childrens good; as bee is our friend, hee likewise performes all the duties of that Rel [...]ion, &c. And why doth God stoope so low to take these Re­lations upon him, but onely to shew that hee will certainly ac­complish [Page 172] the same to the ut­most: Whence is it that men are faithfull in their Relations one towards another, that the father is faithfull to his childe? is it not from God the chiefe Father? That a friend should bee faithfull to his friend, is it not from God the great friend?

All his wayes are mercy and truth; Psal. 25. 10. they are not onely merci­full and good and gracious, but Mercy and Truth it selfe: If he shew himselfe to bee a father, hee is a true father, a true friend, a true Creator and Protector; (as one saith) Shall I cause others to feare, and bee a Tyrant my selfe? All other faithfulnesse is but a Beame of that which is in God: Shall not hee bee most faithful that makes other things faithfull?

Now this faithfulnesse of God is here a ground of this duty of [Page 173] committing our selves to him, and wee may well trust him, whose word hath beene seven times tryed in the fire; Psal. 12. there is no drosse in it. Every word of God is a sure word, his truth is a Shield and Buckler, wee may well trust in it; therfore whē you read of any singular promise in the New Testament,1 Tim. 1. 15. it is said, This is a faithfull saying, &c. (that is) this is such a speech as wee may trust to, it is the speech of a faithfull Creator.

Considering therefore that God is so faithfull every way in his promises, and in his deeds, let us make especiall use of it: Treasure up all the promises we can, of the forgivenesse of sinnes, of protection and preservation, that hee will never leave us, but be our God to death, &c. and then consider withall, that hee is faithful in performing the same, [Page 174] when we are affrighted by his Majesty and his justice, and other Attributes, then thinke of his mercy and truth; He hath cloathed himselfe with faithfulnesse, (as the Psalmist saith;) In all the un­faithfulnesse of men whom thou trustest, depend upon this, that God is still the same, and will not deceive thee.

When we have mans word; wee have his sufficiency in minde, for mens words are as themselves are. What will not the word of a King doe? If a man bee mighty and great, his word is answerable. This is the reason why wee should make so much of the word of God, be­cause it is the word of Ie [...]ovah, a mighty Creatour, who gives a being to all things, and can onely bee Lord and Master of his word: we know Gods mea­ning no otherwise than by his [Page 175] word; till we come to the know­ledge of vision in heaven, wee must be content with the know­ledge of Revelation in the Word.

And in every promise single out that which best suiteth with thy present condition. If thou art in any great distresse, thinke upon the Almighty power of God. Lord, thou hast made me of nothing, and canst deliver mee out of this estate; behold I flie unto thee for succour, &c. If thou art in perplexity for want of direction, and knowest not what to doe, single out the At­tribute of Gods wisedome, and desire him to teach thee the way that thou shouldest goe. If thou art wronged, flie to his Iustice, and say, O God, to whom vēgeance belongeth, heare and helpe thy ser­vant. If thou be surprized with distrust and staggering, then goe [Page 176] to his truth and faithfulnesse; thou shalt alwayes finde in God something to support thy soule in the greatest extremity that can be fall thee; for if there were not in God a fulnesse to supply every exigent that wee are in, he were not to bee worshipped, he were not to be trusted.

Man is lighter than vanity in the Ballance; Every man is a lyar, that is, hee is false: we may bee so and yet bee men too, but God is essentially true, hee can­not deceive and bee God too; Therefore ever when thou art disappointed with men, retire to God and to his promises, and build upon this, that the Lord will not be wanting in any thing may doe thee good. With men there is breach of covenant, Na­tion with Nation, and man with man; there is little trust to bee had in any; but in all confusions [Page 177] here is comfort. A religious per­son may cast himselfe boldly in to the armes of the Almighty, and goe to him in any distresse, as to a faithfull Creator, that will not fortake him.

Oh let us bee ashamed that we should dishonour him,Vse. who is ready to pawne his faithful­nesse and truth for us; If wee con­fesse our sinnes God is faithfull to forgive them; hee will not s [...]ffer us to bee tempted above that which wee are able. When we per­plexe our selves with doubts and feares, whether hee will make good his promise or not, wee disable his Majesty. Doe wee not thinke God stands up­on his truth and faithfulnesse? undoubtedly hee doth, and wee cannot dishonour him more, than to distrust him, especially in his Euangelicall promises; wee make him a lyar, and robb him [Page 178] of that which hee most glories in, (his Mercy and Faithfulnesse) if wee rest not securely upon him.

See the basenesse of mans na­ture, God hath made all other things faithfull that are so, and wee can trust them, but are ever and anon questioning the truth of his promise. Wee may justly take up Salvians complaint in his time, Who hath made the earth faithfull to bring forth fruit (saith he) but God? yet wee can trust the ground with sowing our seed; Who makes man faithfull, (who is by nature the most slip­pery and unconstant creature of all other) but God onely? yet wee can trust a vaine man, whose breath is in his Nostrils, and looke for great matters at his hands, before an Al-sufficient God, that changeth not: Who makes the seas and the winds faith­full [Page 179] that they doe not hurt us, but God? and yet wee are apt to trust the winde and weather sooner than GOD; as wee see many Sea-men that will thrust forth their goods into the wide Ocean, in a small Bark, to shift any way rather than trust God with them.

Yea, let Sathan by his wicked Instruments draw a man to some cursed politique reasons, (for the Devill doth not imme­diatly converse with the world, but in his instruments) and hee will sooner trust him than God himselfe; so prone are our hearts to distrust the Almighty, to call his truth in question, and to trust the lyes of our own hearts and other mens, before him. Let us therefore lament our inside­lity, that having such an omni­potent and faithfull Creator to relie upon, yet we cannot bring [Page 180] our hearts to trust in him. There are two maine Pillars Of a Chri­stians faith.

  • 1. The Power of God.
  • 2. The Goodnesse of God.

These two like Aaron and Hur, hold up the armes of our prayers. Let our estate be never so desperate, yet God is a Crea­tor still; let our sinnes and in­firmities be never so great, yet hee hath power to heale them. Oh how should this cheare up our soules, and support our drooping spirits in all our stri­vings and conflicts with sinne and Sathan, that wee yeeld not to the least temptation, having such an Almighty GOD to flye unto for succour.

Cursed is that man which makes flesh his arme; Ieremy. he that we trust in must bee no lesse than a Creator; We must not trust the creature. Cease from man whose breath is in his nostrils, (saith God) hee is a [Page 181] poore creature as thy selfe is, rai­sed of nothing, and shall come to dust againe: If wee would beetrusting as wee needs must, (for we are dependant persons, and want many things whilest wee are here) let us goe to the fountaine, and not to broken Ci­sternes for comfort.

It is no small priviledge for a Christian to have this free ac­cesse to God in times of extre­mity; be we what wee can bee, take us at our worst in regard of sinne or misery, yet we are his Creatures still; I am the Clay, thou art the Potter, I am a sinfull wretch, yet I am the workmanship of thy hands, O Lord, thou hast framed mee, and fashioned mee, &c. No wicked person in the world can upon good ground plead in this manner, though they may say to God, I am thy creature, yet [Page 182] they have not the grace in their troubles to plead this unto him. Why Lord, though I bee a re­bellious sonne, and am not wor­thy to be called thy servant, yet I am thy creature, though a sinfull one. Surely had we [...] faith, wee would take hold by a little. I he soule of man is like the Vine, [...] windes about and fastens upon every little help; faith will see day at a little hole, and where it sees any thing, it will catch at it; as the woman of Canaan; Christ cals her Dog; why, be it so Lord, I am a dogg, yet I am one of the family, though I be a Dogge; therefore have mercy on me.

Oh, it is a sweet reasoning, thus to cling about God, and gather upon him; it is a speciall art of faith. Though a carnall man may reason thus, (as having a ground from the truth of the thing) yet hee hath not grace to reason out [Page 183] of an affectiō thereunto; though hee should say, Lord, I am thy Creature; yet his heart tels him thus, (if hee would hearken to it) I am thy creature Lord, but I have made all my members that I have received from thee, instruments to sinne against thee, and I purpose not to re­forme: My tongue is an instru­ment of swearing, lying and prophane speeches; my hands are instruments of bribery and violence, continually working mischiefe in thy sight; my feete carry me to such and such filthy places, and abominable courses; mine owne heart tels mee that I fight against thee my Creator, with those very limbes and wea­pons which thou hast given me. Beloved, the conscience of this so stifles the voyce of a wilfull sinner, that (not withstanding he acknowledgeth himselfe to bee [Page 184] Gods creature, yet) hee cannot with any comfort plead for mercy at his hand in times of distresse.

But to a right godly man this is an argument of speciall use and consequence; in the midst of troubles he may alleage this, and it binds God to helpe him. Wee see great ones when they raise any, (though perhaps there is little merit in them, yet) they call them their Creatures, and this is a moving argument with such to polish their owne worke still, and not to desert them: Will it not be a prevailing ar­gument with God then, for a Christian to pleade with him? Lord, thou hast raised mee out of nothing, yea, out of a state worse than nothing; I am thy poore Creature, forsake not the work of thine owne hands. We may see what a fearefull thing [Page 185] sinne is in Gods eye, that the works of our hands should make God depart from the worke of his hands, as hee will certainely doe at the day of judgement, Depart you cursed, &c. though we bee his creatures, yet because wee have not used those gifts and abilities which hee hath gi­ven us to serve his Majesty; hee will not indure the sight of us in that day.

But that you may the better practise this duty of committing your soules to God, take these directions.

First,Directions how to commit our soules to, God. see that thou bee thy owne man, it is an act of persons free to covenant; our soules must bee ours before wee can commit 1 them to God. Naturally wee are all slaves to Sathan, the Strong man hath possession of us, and therefore our first care must bee to get out of his bondage; to [Page 186] which purpose we should much eye the sweet promises and invi­tations of the Gospell, alluring us to accept of mercy and deli­verance from sinne and death, as, Come unto mee all you that are weary and heavy laden, &c. and so cast the guilt of our soules upon God to pardon first, and then to sanctifie and cleanse, that we may no more returne to folly, but lead an unspotted life before him for the time to come.

It is therefore a silly course and dangerous, which poore worldly wretches take, who think Lord have mercy upon them, will serve their turne, and that God will certainly save their soules, when as they were never yet in the state of grace or recon­ciliation with him, nor never had any divorce made betweene them and their sinnes, and con­sequently never any league [Page 187] betweene God and their soules to this day.

Beloved, when once a man hath alienated his soule from God by sinne, hee hath then no more command of it, for the present it is quite out of his power; Now when wee would commit our soules to God a­right, wee must first commit them to him to pardon the guilt of sinne in them; when this is done, God wil give us our soules againe, and then they may truly bee said to bee our owne, and not before. It is the happinesse of a Christian that hee is not his owne, but that whether hee live or die he is the Lords.

In the second place,Direction 2. Wee must labour to finde our selves in Cove­nant with God; that is, to finde him making good his promises to us; and our selves making good our pro­mises to him; For a man cannot [Page 188] commit himselfe to God, un­lesse hee finde a disposition in his heart to bee faithfull to him.

There is a passive fidelity, and an active. 1. Passive faithfulnesse is in the things that wee give trust unto, as, such a one is a sure trusty man, therefore I will re­lye upon him. 2. Active faith­fulnesse in the soule, is, when we cast our selves upon a man that is trusty, and depend upon him; the more a man knowes another to be faithfull, the more faithful hee will bee in trusting of him: and thus wee must trust God if ever wee expect any good at his hands; and our dependance on him bindes him to bee the more faithfull to us. He is coun­ted a wicked man indeed that will deceive the trust commit­ted to him; Trust begets sidelity, it makes a good man the more faithfull, when hee knowes hee is trusted.

[Page 189] Learne therefore to know thy selfe to be in covenant with God, and to trust him with all thou hast; traine up thy selfe in a continuall dependance upon him. Hee that trusts God with his soule, will trust him every day, in every thing hee hath or doth; hee knowes well, that whatsoever he enjoyes is not his owne but Gods, and this stirres him up to commit all his waies and doings to his protection, e­steeming nothing safe but what the Lord keeps;Jer. 10. 23. He sees it is not in sinfull man to direct his owne steps, and therefore resignes up his estate, his calling, his family, whatsoever is neare and deare unto him to the blessed gui­dance and direction of the Al­mighty: Oh (thinkes he) that I were in covenant with GOD, that hee would owne mee for his, and take the care of mee, [Page 190] how happy should my conditi­on then be?

He will likewise commit the Church and State wherein hee lives, to God, and strengthens his faith daily, by observing Gods faithfull dealing with his people in every kinde.

How behovefull it is for Christians thus to inure them­selves to bee acquainted with God by little and little, first trusting him with smaller mat­ters, and then with greater: how can a man trust God with his soule, that distrusts him for the petty things of this life? They that give to the poore are said to lend unto the Lord; and, if wee cast our bread upon the waters, wee shall finde it againe. Beloved, hee that parts with any thing to relieve a poore Saint, and will not trust God with his promise to recompence it againe, but [Page 191] thinkes all is gone, and hee shall never see it more, &c. excee­dingly derogates from the truth and goodnesse of the Al­mighty, who hath promised to returne with advantage what­soever wee give that way; Hee hath secret wayes of his owne to doe us good, that wee know not of. A man is never the poorer for that which hee discretly gives; It is hard to beleeve this, but it is much har­der for a man to commit his soule to God, when he dyes; with assurance, that he shall par­take of mercy, and bee saved at the last day.

Againe, Take heed of these evill and cursed dispositions, that hinder us from the performance of this duty; Direction 3. as namely, carnall wit and policy, and carnall will, and affection, &c. There is a great deale of selfe-denyall to be lear­ned, [Page 192] before wee can goe out of our selves and commit all to God, ere we can cast our selves into his armes, and lay our selves at his feet: therefore take heed that wee be not ruled, either by our owne carnall policy or o­thers, to knit our selves to that: for I beseech you doe but think (what is true in all Stories, not onely in the Scripture, but else­where) the most infortunate mē that ever were (otherwise wise enough) were alwayes too con­fident of themselves: The grea­test Swimmers you know are often drowned, because relying overmuch on their owne skill, they cast themselves into dan­ger, and are swallowed up of the deepe; Even confidence in wit is usually unfortunate, though it bee great; let Salomon bee an exam­ple, you see how hee strengthe­ned himselfe by carnall supports; [Page 193] but what became of all? alas, it soone vanished and came to nothing; the Iewes would runne to the reed of Aegypt, and that ranne into their hands; in stead of helping it hurt them. GOD takes delight to overthrow the ripenesse of all the carnall poli­cy of man, that advanceth it selfe against his word and Go­spell. Take heed of confidence in prosperity, in wit, in strength; take heed of whatsoever hin­ders the committing of our soules to God, and alway re­member, that bonestic is the best policy, and that GOD reconci­led in Christ is the best sanctu­ary to flee unto; The name of God is a strong Tower (saith Salo­mon) the righteous flee thereto and are safe.

Let Christians therefore have nothing to doe with carnall shifts,That Carnall Policy hinders our safety. and politique ends, for [Page 194] they have a strong Rocke, and a sure hold to goe to, the Almigh­ty is their shield. Beloved, God will bee honoured by our tru­sting of him, and those that will bee wiser than God, and have other courses distinct and con­trary to him, must looke for confusion in all their plots. A Christian should thus thinke with himselfe, Let God be [...]wise for me, his wisdome shall bee my direction, his will shall bee the rule of my life; hee shall guide me and support me, I will adventure upon no course that I dare not commit my soule with comfort to God in.

Oh beloved, if we tender our owne welfare, let us shun all un­warrantable courses, and adven­ture upon no action whatsoe­ver, wherein we cannot upon good grounds desire the Lords protection: It is a fearfull [Page 195] estate for a man to undertake such courses, as that hee cannot if hee were surprized by judge­ment, suddenly commit him selfe to God in; The throne of iniquity shall not abide with God, hee will not take a wicked man by the hand, nor owne him in a distressfull time.

Study therefore I beseech you, to bee alwayes in such a blessed condition, as that you may (without tempting of God) in a holy boldnesse of faith resigne up your soules to him. A guilty conscience cannot seeke the Lord, naturally it runnes away from him; peace is not ea­sily gotten, nor the gapp soone made up, therefore preserve conscience cleare and unspotted, if thou wouldest have God thy refuge in time of need. Adam when hee had sinned ranne from God. Peter, (when our Saviour [Page 196] discovered more than an ordi­nary Majesty in his miracles) said, Lord, depart from mee, I am a sinfull man: Luke [...]. [...]. It is the worke of flesh and blood to depart from God, but when a man goes to God, it is a signe hee hath more than flesh and blood in him, for this cannot bee done without a supernaturall worke of faith, which alone will make a sinfull conscience flie to God, and looke to him as a father in Christ, and desire him by his Almighty power, whereby hee created heaven and earth, to cre­ate faith in the soule. And when thou hast cast thy soule into the armes of the Almighty, labour to settle it there; and to quiet thy selfe in the discharge of thy duty; say thus, Now I have done that which belongs to mee, let God doe that which belongs to him; I will not trouble my selfe [Page 197] about Gods worke, but in well doing commit my soule to him, and let him alone with the rest.

Christians should not out­runne Gods Providence, and say, What shall become of me, this trouble will overwhelme mee, &c. but serve his Provi­dence in the use of the meanes, and then leave all to his dispo­sall. Especially this duty is needfull in the houre of death, or when some imminent danger approacheth, but then it will be an hard worke, except it be pra­ctised aforehand.

Labour therefore for assu­rance of Gods love betimes,Direction 4. get infallible evidences of thy e­state in grace, that thou art a renued person, and that there is a through change wrought in thy heart, that God hath set a stampe upon thee for his owne. [Page 198] and that thou hast something a­bove nature in thee; then maist thou cheerfully say, Father, into thy hands I commend my spirit; L [...]ke [...]. 3. 46. I am thine, Lord save mee, &c. otherwise having no interest in God, how canst thou expect any favour from him? Oh the sweet tranquility and heaven upon earth which those enjoy who have God to be their friend!

This layes a heavy prejudice upon Antichristian Religion, which maintaines a doctrine of doubting, affirming that wee ought not to labour for assu­rance of Gods favour. Oh be­loved, what deprives a poore Christian soule of cōfort more than this? Alas, how can a man at the houre of death commit his soule into the hands of Almigh­ty God, that staggers whether he bee his childe or no? and knows not whether he shall goe to hea­ven [Page 199] or hell? Therfore it should bee our dayly indeavour, as wee would have comfort in the time of resigning and giving up our soules to God, to gather eviden­ces of a good estate, that wee are in covenant with him, that hee is our Father, and that wee are his children in Christ Jesus.

For will a man trust his Iewels with an enemy, or with a doubt­full friend? how can the swearer commit his soule to God? how can loose livers and your filthy uncleane wretches that live in continuall enmity against the Lord, commit themselves with any comfort unto him? They pray, Leade us not into temptation, and yet runne daily into temp­tations, into vile houses and pla­ces of wickednesse, wherein they feed their corruptions, and no­thing else: They say, Give us this [Page 200] day our daily bread, and yet use unwarrantable courses, see­king to thrive by unlawfull meanes.

Beloved, a man can cōmit his soule with no more comfort to God than hee hath care to please him. If a man knowes such a one hath his Evidences & Leases, and may hurt him when hee list, how carefull will hee bee of provoking or giving of­fence to such a man? Suppose wee knew a man that had the keeping of a Lyon, or some cru­ell beast, and could let it loose upon us at his pleasure, would wee not speake such a one faire, and give him as little cause of discontent as may bee? Belo­ved, God hath D [...]vils and wic­ked men in a chaine, and can, if we offend him, set loose all the powers of darknesse upon us; he can make Conscience flie in our [Page 201] faces, and cause us to despair and sinke. All our evidence and assurances of [...] are in Gods hands [...] can bring us in­to a state [...]ll of discomfort and misery, and make us in a maner to [...] the very flashes and scorchings of hell it selfe: Oh who would offend this God, much lesse live in the practice of any sinne, and yet think of com­mitting their soules to him!

To incourage you the more to trust in God,Direction [...]. observe the con­stant course of his dealing to­wards you.Psa. 71. 6. [...]. 17. 18. Lord, thou hast beene my God from my [...]outh (saith Da­vid) upon thee have I h [...]ng ever since I was tooke out of my mothers wombe, for sake mee not in my gray baires, when my strength fa [...]leth mee, &c. We should gather up­on God (as it were) frō former experience of his goodnesse, and trust him for the time to come, [Page 202] having formerly foūd him true. Beloved, it is good to lay up all the [...] of Gods love we can, that [...]ee may trust him at the houre of [...]ath; for all our strength then will hee little enough to uphold our fan [...], whe many troubles shall me [...]e in one (as it were in a Center) [...]hen a world of feares and distra [...]i­ons will seise upon our soules the guilt of sinne past, thoughts of judgement to come; for saking of our former lusts & delights, trouble of mind, paine of body, &c. We have need of much ac­quaintance with God, and assu­rance of his love at such a time; Therefore let us learne daily to observe the experience of his goodnesse towards us, how when wee have committed our selves to him in youth, hee hath beene a God from time to time in such and such dangers to us. [Page 203] Ancient Christians should bee the best Christians, because they are inriched with most ex­periences: It is a shame for an­cient Christians to stagger, when they yeeld up their [...]oules to God, as if they had not been acquainted with him hereto­fore. You see how David pleads to God,Ps. 315. Thou hast redeemed me; hee goes to former experience of his mercy, therefore now into thy hands I commend my spirit in this extremity. This Psalme is a practice of this precept; here is the Precept, Commit your soules to God, as to a faithfull Creator; here is the practice of David, In­to thy hands I commend my spirit, for thou hast redeemed me O Lord, God of truth, &c. Therefore I beseech you let us treasure up experience of Gods goodnesse, that so when extremities shall come, wee may goe boldly to [Page 204] him upon former acquaintance with his Majesty; and being strengthened with former expe­rience, I beseech you let us la­bour to practise these and the like rules prescribed, to incou­rage us in the performance of so necessary a duty.

But will not God keepe us without wee commit our selves unto him?Object.

I answer;Answ. God having indued us with understanding and grace, Wee must commit our soules to God if we would be preserved. will doe us good in the exer­cise of those powers and graces that hee hath given us; hee will preserve us, but wee must pray for it; Christ himselfe must aske before hee can have:Ps. 2. [...]. Aske of me and I will give thee the Heathen for thine inheritance, &c. wee should therefore make it a con­tinued act, every day of our lives to commit all wee have to the Lords disposall; and to that end [Page 205] observe how he dischargeth the trust committed to him upon all occasions, how faithfull hee is in delivering his poore Church in greatest extremities, and our selves also even in our worst times; Thou never failest those that trust in thee, (saith David) and, How excellent is thy loving kindnesse, Psal. 36. 7. O God, therefore the children of man shall trust under the shadow of thy wings; Daily expe­rience of Gods loving kindnesse will make us daily to trust un­der the shadow of his wings. It should therefore b [...]e our conti­nuall course to observe the goodnesse, kindnesse, faithfulnesse and other Attributes of GOD, and often to support our soules with them.

Thinke, I beseech you, how hee numbers the very bones of men, they are all written in his booke of Providence; hee [Page 206] knowes every joynt, every part which he hath made; he knows his owne workmanship; there­fore wee may well commit our soules to him. Doth God num­ber our superfluities, and not our naturall and essentiall parts [...] Even our very haires are num [...] bred, our teares are taken notice of, and put into his Bottle; our steps are told, our desires are knowne, our groanes are not hidd, we shall not lose a sigh for sinne, so particular is Gods pro­vidence; hee watcheth continu­ally over us; there is not any of our members but they are all written in his Booke, so that bee,Psal. 34. 20. will not suffer a bone to bee broken: Wee should therefore daily resigne up our soules to his mercifull tuition, and binde our selves to leade unblamable lives before him, resolving a­gainst every sinfull course, [Page 207] wherein we would be afraid to looke his Majesty in the face; What a comfortable life were the life of Christians, if they would exercise themselves to walke as in the presence of the Almighty? This is that which the Scripture speakes of Enoch, Gen. 5. 24. and the rest, who are said to have walked with God; that is, to have committed themselves and their soules to him, [...] faithfull Creator.

It may bee objected,Object. Here is a great deale of labour and stri­ving against corruptions in deed,Of wicked mens preserving, who doe not commit their soules to God. may not a man walk with God without all this adoe? we see wicked men that never com­mit their soules to God [...] g [...]ow satt and lusty, and have as good successe in the world, as the strictest men that are.

I answer,Answ. God many times preserves such wretches, but 1 [Page 208] alas, that preservation is rather a reservation for a worse evill to come upon them;Bs. 37. 13. 38. There is a pit a digging for the wicked; hee flourisheth and beares out all impudently, under hope of suc­cesse, D [...] his [...] is a making, and his present prosperity will but aggravate his future misery.

2 Sometimes God preserves wicked men for other ends; it may bee he hath some to come of their loynes, who of wicked shall bee made good.

3 Againe, God will bee in no mans debt, those that are civilly good shall have civill prosperity, as the Romans had, they had a common wealth well gover­ned, and they prospered many yeares together, as Chancer ob­serves, God preserves wicked men from many calamities, hee gives them civill wisedome, good carriage, &c. and answerable to [Page 209] those common gifts, hee gives them preservation and protecti­on, &c. but then there is venge­ance on their soules the while. Those that commit not them­selves carefully and watchfully to GOD, have dead secure soules, without any life of grace or power of godlinesse in them. I speake this to waking Christi­ans, that would know in what case they should live, walking in the sense and assurance of Gods love; they (I say) ought to pra­ctise this duty of committing the keeping of their soules to God in weldoing, as to a faith­full Creator.

Neither is it so easie a matter to commit our soules to God,What it is to commit our soules to God. as many fondly imagine; it is not the mumbling over a few prayers, saying, Lord receive my soul, &c. wil serve the turn, these [Page 210] are good words indeed, and soone learned, but alas who can not doe this? Our study therfore should bee to know the depth and meaning of the same, how that wee are not onely to com­mit the essence of our soules to God, that hee would take them into heaven when we dye, but al­so to commit the affections of our soules to him, that he might owne us and governe us whilest wee live; for how are our soules knowne, but by those active ex­pressions in ou [...] affectiōs, which immediately issue from them? when we cōmit all our thoughts, desires and affections to him, set­ting him highest in our soules, and making him our hope, our trust, our joy, our feare, &c.

Thus I have spoken of the du­ty, & of the thing to be commit­ted, our soules; and to whom, to God; and the manner, in weldoing; [Page 211] and why, because hee is a faithfull Creator.

Now I beseech you consider how nearly it concernes us all to bee throughly acquainted with the practise of this duty, God knowes what extremities wee may fall into; certainly in what condition so ever we bee, either publike or private, whe­ther in contagion and infection, or warre and desolation, happy are we if we have a God to goe to; if we have Him to retire to in Heaven, & a good conscience to retire to in our selves, we may rest secure;Psal. 46. 2 [...]4. Though the earth be removed, and the mountaines bee carried into the midst of the s [...]a, yet we shall bee safe: (that is) Though the order of nature were confounded, yet there is a river shall refresh the house of God; there are Chambers of di­vine protection, that the Chri­stian [Page 212] enters into, as the Prophet saith,Esa. 26. 20. Enter into thy Chambers, and God is his habitation still: If a Christian had no shelter in the world, yet hee hath an abi­ding place in God continually; as God dwels in him, so hee dwels in God. Sathan and all other the enemies of man must breake through God before they can come to us, when once we commit our selves to him, as to a Tower and habitation, and enter into him as into an hiding place; the enemies must wrong him before they can hurt us; so blessed an estate it is to bee in God, having commended our soules to him, as unto a faithfull Creator.

But wee see many of Gods deare children (that commit themselves to his care and pro­tection) miscarry,Object. and goe by the worst in the world.

[Page 213] Beloved,Answ. it is not so, for when they commit themselves to 1 God, they are under safety, and if he keepe them not out of trou­ble, yet he will preserve them in trouble.Esa. 40. I will be with thee in the [...]ire, and in the water, (saith God,) he saith not, I will keepe you out of the fire, and out of the water, for hee brought many ho­ly Martyrs into it, some were drowned, some burned, &c. Though God will not keepe us out of trouble, yet hee will pre­serve our spirits in trouble; nay, God many times by a small trouble preserves us from a greater; Even the sufferings of the godly are oft preservations to them; Was not Ionah pre­served by the Whale? What had become of him if that had not swallowed him up? A Whale that one would have thought should be a meanes to [Page 214] destroy him, was a meanes to carry him to the Coast, and bring him safely to land.

Againe, God seemes for a time indeed to neglect his chil­dren when they commit them­selves unto him, but marke the issue; All the workes of God are beautifull in their season; he suffers them it may be, a long time to bee in danger and trouble, till hee hath perfected the worke of mortification in their hearts, and crucified their confidence in earthly things, till he hath made them more sensible of the evill of sinne, and watchfull against it, but waite a while and you shall see,Psal. 37. that the end of the righ­teous man is peace.

Gods presence and assistance to support his children in trou­ble is invincible, they have gladnesse and comfort that wee wo [...]e not of; they commit the [Page 215] safety of their soules to God, and hee seemes to neglect them, if we looke to their outward man, but they have a Paradise in their conscience, God pre­serves their soules from sinne, and their consciences from de­spaire, they have an invisible protection. There was a sence about Iob that the Devils saw, and a guard of Angels that Eli­as saw, and that his servant saw afterwards. Wicked men see not the guard of spirits that is about the children of God, (as Christ saith) They have meate the world knowes not of; they feed on hidden comforts.

As for carnall men that doe not commit themselves to God, they have no preservation, but rather a reservation to a fur­ther evill: Pharaoh was kept from the tenne plagues, but was drowned in the sea at last; and [Page 216] Sodome was kept by Abraham, hee fought for them, but yet it was destroyed with fire and Brimstone afterwards.

Let us then try our trust in God: those that intend to im­barke themselves and their e­states in a shipp, will bee sure to try it first: This committing of our soules to God, must be our shippe to carry us through the waves of this troublesome world to the heavenly Canaan of rest and peace: Wee should therefore search and prove the same, whether it be indeed safe and sound, able to support our soules in the evill day, and not leake and prove insufficient for us.

Those that commit them­selves to God aright,How to know when we trust God aright. are farre from tempting his Majesty;1. Triall. God will bee trusted, but not tempted; What though things fall not [Page 217] out according to thy expectati­on; yet waite thou, and thinke God hath further ends then thou knowest of: God will doe things in the order of his Providence, therefore if wee neglect that, it is our owne fault if hee doe not helpe us. If Christ had committed his health to God, and had cast himselfe downe from the Pinnacle, what an act had this beene? but hee would not so tempt the Almigh­ty. Neither should wee unadvi­sedly runne into dangers, but serve his Providence upon all occasions; God useth our indea­vor to this very end; He saves us not alway immediately, but by putting wisedome into our hearts to use lawfull meanes, and using those meanes hee will save us in them. A Christian therefore should bee in a con­tinuall dependance upon God, [Page 218] and say, I will use these meanes, God may blesse them, if not, I will trust him; hee is not tyed to the use of meanes, though I bee.

Againe, [...]. Triall. those that commit their soules, or any thing to God, finde themselves quieted therein; Is it not so amongst men? If a man commit a Iewell to a trusty friend, is hee not se­cure presently? Have wee not Gods Word and faithfulnesse ingaged, that hee will not leave us nor forsake us, but continue our Alsufficient God and porti­on to our lives end? why then are wee disquieted? Those that are full of cares and feares may talke their pleasure, but they ne­ver yet had any true confidence in God; for faith is a quieting grace, it stils the soule; Being ju­stified by faith wee have peace with God. Those that are hurried in [Page 219] their life with false doubts and perplexities, What shall become of mee? what shall I eate, and what shall I drinke, &c? Though they use lawfull meanes, yet commit not themselves to God as they should; for where there is a de­pendance upon God in the use of meanes, there is an holy si­lence in the party; All stubborne and tumultuous thoughts are hushed in him;Psa. 42. My soule keepe silence to the Lord (saith David) and trust in God, why art thou so vexed within me? still there is a quieting of the soule where there is trust. Can that man put confidence in God that prowles for himselfe, and thinkes he hath no Father in heaven to provide for him? Doth that childe trust his father, that (besides going to schoole) thinkes what hee shall put on? how he shall be provi­ded for, and what inheritance he [Page 220] shall have hereafter? Alas, this is the Fathers care, and belongs not to him; Wheresoever these distractions are, there can be no yeelding up of the soule to God in truth.

There be two affections which mightily disturbe the peace of Christians. 1. Sinfull cares, and 2. Sinfull feares; to both which we have remedies prescribed in the Scripture. 1. Feare not little flocke (saith Christ) for it is your fathers will to give you a king­dome: As if he had said, Will not hee that gives you heaven, give you other things? In no­thing be carefull, Phil. 4. (saith the Apo­stle) that is, in a distracting man­ner; but doe your duty, and then let your requests bee made knowne to God, and the peace of God shall keepe you; and therefore were we redeemed from the hands of our enemies, that wee might [Page 221] serve him without feare all our dayes.

A Christian should keepe an inward Sabbath in his soule, and goe quietly on in doing all the good hee can: what a fearfull thing is it to see men lie grove­ling in the earth, and live with­out God in the world, troubling and [...]urmoyling themselves how to compasse this thing and that thing, as if they had no God to seeke unto, nor no pro­mise to relye upon.

Againe,3. Triall. where this commit­ting of a mans selfe and his soule to God is, there will bee a looking to God onely in all a man doth, not fearing any danger or oppo­sition that may befall him from without; as the three yong men said to Ne [...]uc [...]adnezar, Our God can keepe us if he will; Dan. 3. But what if hee will not? Yet know O King, that wee will not worship nor fall [Page 220] [...] [Page 221] [...] [Page 222] downe before thy Image: So it is with a Christian foreseeing some danger, disgrace or dis­pleasure of this or that man which may befall him, he resol­veth notwithstanding in de­spight of all, to commit him­selfe to God in doing his duty, come what will, whether God will save him or no, hee will not breake the peace of his consci­ence, or doe the least evill; hee is no foole, but foresees what may befall him for well doing; this inconvenience may come & that trouble, yet he sets light by these; he hath an eye to hea­ven, and sees more good to himself in the Creator that gave him his beeing of nothing; and more good for the time to come, (that will make him a blessed Saint in heaven) then there can be ill in the creature: therefore come what can come [Page 223] his heart is fixed to trust the Lord, and rather than hee will displease him, desert his honour and his cause, or doe any un­worthy action; he will commit himselfe to God in the greatest dangers.

The ground hereof is this,Reason of trusting in God. A Christian is the wisest man in the world, and hee understands well enough that God is Alsufficient; hee sees there is a greater good in God than hee can have in the Creature, and counts it madnesse to offend God to please the creature, because there is a greater evill to bee expected from God, than from the Crea­ture, though it were the grea­test Monarch in the world, con­sidering therefore that he hath his best good in his union with God, and in keeping his peace with him, hee will not breake with him for any Creature. [Page 224] And thus hee doth wisely, for hee knowes, if hee lose his life he shall have a better life of God than hee hath in his body; for God is his life, God is his soule and his comfort, and hee hath his beeing from God, hee is his Creator, and hee hath a bet­ter being in God when hee dyes than he had when he lived: for our beeing in God makes us happy, and therefore Christ saith, He that loves his life, before God and a good cause, hates it; and hee that hates his life when Christ cals for it, loves it, for hee hath a better life in him; wee give nothing to God, but hee returns it a thousand times bet­ter than we gave it. Let us yeeld our lives to him, wee shall have them in heaven if they be taken away on earth. Hee will give us our goods a thousand sold, we shall have more favour in God [Page 225] then in any Creature, and therefore a Christian out of this ground commits himselfe to God, though hee foresee never so much danger like to fall upon him.

Againe,4. Triall▪ if we doe in deed and not in pretence commit our selves to God, as to a faithfull Creator, we will not limit his Majesty, as many carnall hearts doe; oh if God will do so and so for them, then they would trust him, if they had but so much to live on a yeare, and s [...]ch com­mings in, &c. then they would depend upon God: but they must have a pawne, and so much in hand first: What a shame is it that wee should trust the vi­lest man in the world as farre as wee see him, and yet unlesse wee have somewhat to leane on, we will not trust God? Beloved, when a man limits God in any [Page 226] thing, such a one may talke, but hee trusts him not at all. Indeed wee should indent with God, and tie him to looke to the sal­vation of our soules, but for o­ther things leave them to his owne wisedome, both for the time, for the manner and mea­sure, doe what hee will with us; Suppose it come to the Crosse, hath hee not done greater mat­ters for us? why then should we distrust him in lesser? If times come that Religion flourish or goes downward, yet relye on him still; hath hee not given his Sonne to us, and will hee not give heaven also? Why doe wee limit the holy One of Israel, and not cast our selves up­on him, except hee will cove­nant to deale thus and thus with us?

A true Christian hath his eye alwayes heaven-ward, and [Page 227] thinkes nothing too good for God; O Lord, (saith he) of thee I have received this life, this e­state, this credit and reputation in the world; I have what I have, and am what I am of thee, and therefore I yeeld all to thee backe againe: If thou wilt serve thy selfe of my wealth, of my selfe, of my strength, thou shalt have it: If thou wilt serve thy selfe of my credit and reputati­on, I will adventure it for thee; If thou wilt have my life, of thee I had it, to thee I will restore it, I will not limit thy Majesty, come of it what will, I leave it to thy wisedome, use mee and mine as thou wilt, onely be gra­cious to my soule, that it may goe well with that, and I care not. Thus wee should wholly resigne our selves to the Lords disposall, and thereby wee shall exceedingly honour his Maje­sty, [Page 228] and cause him to honour us, and to shew his presence to us for our good, which hee will as­suredly doe, if we absolutely yeeld up our selves to him. But if a man will have two strings to his Bow, and trust him so farre, but not so farre; so hee may bee kept from this danger or that trouble, &c. this is not to deale with God as an Omnipotent Creator: For hee that doth a thing truely in obedience to God, will doe it generally to all his commands; so farre as the reason of his obedience reaches, his trust extends; hee that com­mits any thing to God, will commit all to him; he chooseth not his Objects; but upon the same ground that hee commits his soule to God when hee dies, hee commits his estate, liberty, and all hee hath while he lives: Hee can never relye on God [Page 229] for greater matters, that di­strusts him in lesser.

Againe,5. Triall. a man that truely trusts God, will commit all his wayes unto him, hee will take no course but what hee is gui­ded in by the Lord; hee lookes for wisedome from above, and saith, Lord, though it is not in mee to guide my owne way; as thy Word shall leade mee, and the good counsel of thy Spirit in others direct me, so I will follow thee. Hee that commits not his wayes to God, will not commit his comforts to him; God must bee our Counsellor as well as our Comforter. Therefore the Wise man bids us, Acknow­ledge God in all our wayes, Prov. 3. and leane not to our owne wisedome. Most men looke how safe their counsels are, not how holy and agreeable to God; is this to trust in him? Will God save us at [Page 230] last, and yet suffer us to live as wee li [...]t now? Deceive not your selves, hee that will have his soule saved must commit it to GOD before hand to bee sanctified.

Againe, [...] ▪ Triall. those that commit themselves aright to God, will commit their posterity to him, their wives and children, &c.

Why,Object. doe not men make their Wils and commit their goods to them?

Oh but how doe they resigne them?Sol. how covetous and full of distrust are they? I must leave such a childe so much, and so much, and why I pray you? because God cannot blesse him else: Oh fearefull, Is God [...]yed to mean [...]s, cannot heblesse with a little as well as with a great deale? Is not the earth the Lords, and the fulnesse thereof? Why? must God have so much in hand [Page 231] or else hee cannot inrich and raise up thy Children? Oh con­sider, he hath declared himselfe to bee the father of the father­lesse, and lookes to the Widdow in a speciall manner, he doubles his Providence there; hee pro­vides for all, but takes speciall notice of them; therefore quiet thy selfe, they are in covenant with God, and God is thy God, and the God of thy seed also; therefore if thou wilt commit thy soule, why not thy Wife, Children, goods, &c.

Looke into the course of Gods people in all times, those that have left but little with ho­nest dealing, God hath blessed the same exceedingly; whereas those that have left great mat­ters ill gotten, in stead of a bles­sing have often left a curse, and a snare behinde them. Why then should men take indirect [Page 232] courses, and wound their con­sciences for worldly pel [...]e?

Consider,Co [...] sid. 1. 1. thy children are Gods and not thine, hee gave them to thee at first, and he can provide hereafter when thou artgone; thou art the father of their body, but he is the father of their soule?

2. He provided for them be­fore they were borne, doth not hee provide care and affection in the Mothers heart? doth not he provide suck in the Mothers breasts, and will hee not care for them now they are borne, as well as he did before they came into the world? it is Atheisme to thinke such a thought. Those that commit themselves to God in one thing, will doe so in all things, otherwise they de­ceive their owne soules, for it is a universall Act, that runnes through their whole life. Com­mitting [Page 233] is an Action of trust, and there is a kinde of entercourse of trust betweene God and a Christian continually.

Lastly,7. Triall. those that commit themselves to God wil be faith­full stewards in whatsoever hee hath trusted them withall. Thou committest thy selfe, and thy health, and estate to God, and at length thou wilt commit thy soule when thoudiest unto him; very well; but what doth God trust thee withall? hath hee not trusted thee with a Body and a soule, with a portion of goods, with place, time, strength and abi­lities to doe good? Hast thou not all thou hast from God as a Steward, to improve for thy Ma­sters advantage? If ever thou expectest the performance of what thou hast put in him, bee faithfull in that trust which hee hath committed to thee. Those [Page 234] that have misused their bodies, and wounded their soules in their lives, how can they com­mit thē to God at their deaths? How dares the soule looke up to him, when the life hath beene nothing else but a perpetuall of­fending of his Majesty.

I beseech you let us learne this wholesome lesson, great is our benefit thereby: Hee that trusts in the Lord shall be as Mount Sion, that cannot bee moved; wee may be shaken but shall never be removed. The earth is shaken with Earthquakes, but the earth keepes its owne Center still: Our best peace is in God, and our chiefest safety in his prote­ction. I laid mee downe to rest, be­cause thou Lord watchest over me, (saith the Prophet) and, Returne O my soule to thy rest, for the Lord hath beene very beneficiall to thee. Is it not a good thing to have a [Page 235] sweete security of soule? that whether I sleepe or wake, whe­ther I bee at home or abroad, live or die, I have a Providence watching over mee better then mine owne? When I yeeld my selfe up to God, his wisedome is mine, his strength is mine, whatsoever hee hath it is for me, because I am his: What a hea­ven upon earth is this, that a Christian out of a holy famili­arity with God, can resigne up his soule to him upon all occa­sions? Set heaven and salvation aside, what greater happinesse can be desired? How sweet is a mans rest at night after he hath y [...]elded himselfe to God by faithfull prayer?

I beseech you let us bee ac­quainted with the practise of this duty,Vse. and labour to bee in such a state as God may owne us,Exhortation. and receive our poore soules [Page 236] to himselfe; Let us keepe them pure and unde [...]iled, and labour to improve our Talents, that when we give any thing to God we may say, Lord, according to the grace I have received, I have kept it, and therefore now returne it to thee againe.

Beloved, when trouble of con­science comes, when sicknesse and death comes, what will be­come of a man that hath not this sweete acquaintance with God? hee was a stranger to God in the time of prosperitie, and God is now a stranger to him in adversitie. Saul was a prophane spirited man, hee did not acquaint himselfe with God in the time of his happinesse, and therefore in time of distresse he goes first to the Witch, and then to the sword poynt. So fareth it with all wicked wretches in their great extremities; no soo­ner [Page 237] doth any evill be [...]ide them, or the least danger approach them; let conscience never so little fli [...] in their faccs, &c. but presently they goe to cursed meanes, and runne upon despe­rate conclusions.

Therefore as we desire to die even in Gods armes, & yeeld up our selves into the very hands of the Almighty with comfort; let us daily inure our selves to this blessed course of committing our selves and all our wayes to him in doing good.

Come and see, saith the Scrip­ture; Beloved, if you will not beleeve me; make tryall of this course a while; did you once taste the sweetnesse of it, how would your drooping spirits be cheared up?

Let a man continually keepe a good conscience, and hee shall bee satisfied with peace at last: [Page 238] Suppose hee meetes with dan­ger and opposition in the world, this may seeme harsh at the first; ô but he shall know af­terwards what it is to part with any thing for Christs sake, to commit his cause or whatsoever hee hath unto God, as to a faith­full Creator. Then wee [...]aste of God to the purpose, when wee put him to it; for God will not be indebted to us; wee never finde such sweete immediate comfort from him, as when wee deny our selves comfort of the Creature for his sake.

Little doe wee know what times may befall us, there is much danger abroad, and wee have cause to feare, not farre from us. It may bee the clouds even now hang over our heads; Oh if wee would be hidd in the day of the Lords wrath, & have no evill come nigh our dwel­lings, [Page 239] let us (above all things in the world) make sure our inte­rest in Christ, and title to the promise; Wee should seeke to know God more, and then wee would trust him more.Psal 9. They that know thy name will trust in thee, saith David: Oh the blessed e­state of a Christian, that now he may bee acquainted with God, that through Christ there is a Throne of Grace to flie unto! I beseech you improve this hap­py priviledge, and then come what will; come famine, come danger of warre or pestilence, &c. God will bee a Sanctuary and an abiding place to you. A Christian carries his Rocke and sure defence about him; I will bee unto them a little Sanctuary in all places, saith God. What a com­fort is it to have a wall of fire still compassing us about? a Sheild that our enemies must breake [Page 240] through before they can come at us? Hee that trusts in God shall bee recompensed with mercy on eve­ry side; it is no matter what dan­gers compasse him, though hee be in the midst of death and hell, or any trouble whatsoever, if he commits himselfe to God in o­bedience, out of good grounds of faith in his Word, he shall be safe in the evill day.

THE TABLE.

A
  • ABsence of Gods Spirit discoura­geth us in the way to salvation, Part 1. Pag. 111
  • Affliction, necessary, 1. 16, 17
  • It happens in the Sunsnine of the Gospell, 1. 25
  • Small ones not regarded, make way for greater, 1. 27
  • Our carriage therein must bee good, 1. 140
  • God will deliver his out of all, 2. 94
  • How, 2. 95, 96
  • Godly afflicted more than others, and why, 1. 18
  • This discovers false brethren, 2. 93
  • Art aggravates sinne, 2. 7
  • Assurance of Gods love is to bee sought betimes, 1. 197
  • Atheisme brings judgement, 1. 28
  • Attributes of God are to be applyed to our selves, 1. 17 [...]
B
  • [Page]A Christians best things are last, Part 1. Pag. 47. Part 2. Pag. 196
  • Brethren th [...] are false discovered by affliction, 2. 93
C
  • Calamity, in the common calamity the wicked dare not appeare, 1. 122
  • Christianity contrary to nature, 1. 145
  • Children of God are knowne by Gods correcting them, 1. 46
  • The Devill their enemy, 1. 107
  • These must be committed unto God, 1. 232
  • Church of God is his house, 1. 5
  • Why, 1. 6
  • He provides for it, 1. 7
  • Whether the English Church bee Gods house, 1. 13
  • Proved, 1. 14
  • The Church needs purging, 1. 15
  • God clenseth it when need is, 1. 17
  • It should severely punish sinne, 1. 23
  • It is Gods Spouse, 1. 80
  • Impregnable, 2. 31
  • Commonnesse of sinne is a signe that it is ripe, 1. 30
  • [Page] Conception of minde is like the body, 2. 2
  • Conscience, good feares not death, 2. 189
  • Constancy in sinne to be shunned, 2. 7
  • Correction shewes we are Gods Chil­dren, 1. 46
  • Covenant, wee must bee in Covenant with God, 1. 187
  • Creator, comfort from God as a Crea­tor, 1. 168, 180, 184
D
  • Death is a departing, 2. 184
  • How Paul desired it, 2. 186
  • Not to bee feared by a Christian, 2. 192
  • It may be desired by a wicked man, but for some by-ends, 2. 194
  • Our ends must be considered. 1. 58
  • The death of the godly to be lamen­ted, and why, 1. 209, 211
  • Their deaths a signe of judgment ap­proaching, 1. 28. 2. 23
  • Deliberation in what things to bee used, 2. 179
  • Deliverance we have dayly from God should cause us to glorifie him, 2. 151
  • [Page] Desire, what, 2. 182
  • Despaire to be avoided, 2. 101
  • Devill, an enemy to Gods Children, 1. 107
  • Diligent, we are diligent to sinne, 2. 7
  • Disobedience against the Gospell the greatest sinne, why, 1. 68
  • How knowne, 1. 86
  • Division (1. 44) in a land is a forerun­ner of judgement, 2. 29
  • Doctrine, we should keepe sound that doctrine which was left us pure, 2. 162
  • Doubting, Romish doubting disallowed, 1. 198
E
  • End, our end must bee considered, 1. 58
  • Enemies to be prayed for, 1. 146, 147
  • Enemies of the Church represented two waies, 2. 68
  • Envy snarles at greatnesse when joyned with goodnesse, 2. 13
  • Eternity, our desire of Gods glory should be carried to eternity, 2. 158
  • Evill we must not plot to doe it, 2. 48
  • The difference betwixt evill done and suffered, 2. 113
  • [Page]Manifestation thereof aggravates it, 2. 114
  • Examination of the grounds of Reli­gion a meanes to escape judgement, 1. 40
  • Examples of Governours prevaile much, 2. 163
  • Experience of Gods care and love, exprest, we may collect the future, [...]. 201. 2. 1 [...]
F
  • Faith, it's efficacy, 1. 119
  • It takes hold by a little, 1. 182
  • Active and Passive, 1. 188
  • It is strengthened by deliverance, 2. 129
  • It is a signe of our interest in heaven, 2. 147
  • Faithfulnesse of God to bee trusted to, 1. 177
  • He is faithfull, 1. 171
  • Wee must bee faithfull in what hee trusts us, 1. 233
  • Feare disturbs peace, 1. 220
  • Fruitfulnesse required, 2. 217
  • Meanes to attaine it, 2. 218
  • Future care and love in God collected by things past, 1. 207. 2. 108
G
  • [Page]Gospell, in rejecting it wee reject God, 1. 63, 68
  • To sinne against it is worse than a­gainst the Law, 1. 72
  • It layes open Christ, 1. 90
  • Disobedience there unto a great sin, 1. 68
  • How knowne, 1. 86
  • Glorifie GOD for his deliverances, 2. 151
  • Our desire of Gods glory should bee infinite, 2. 158
  • Our glorifying him makes others doe so too, 2. 168
  • Vide Honour.
  • Away to glorifie God, 2. 153
  • God, the Church is his house, 5
  • And he ours, 9
  • Our bodies and estates must bee committed to him, 1. 156
  • He is faithfull, 1. 171
  • Wee must bee our owne, ere wee can give our selves to him, 1. 185
  • We must commit our selves to him, if we would have him keepe us, 1. 204
  • [Page]We must eye him in all that wee doe, 1. 221, 226
  • Relie on him in all our courses, 1. 229
  • He will be known in his Attributes, 2. 28, 29
  • His love to his, 2. 28
  • He is overcome by prayer, 2. 29
  • He is Author of our deliverance, 2. 106
  • Our glorfying him makes others doe so, 2. 168
  • We must bee faithfull in what hee trusts us, 1. 233
  • Gods Attributes are to be applyed unto our selves, 1. 175
  • We must be in covenant with God, 1. 187
  • Comfort from God as a Creator, 1. 168, 180, 184
  • He must bee glorified for his delive­rances, 2. 151
  • Trust to Gods faithfulnesse, 1. 177
  • Godly afflicted more than others, why, 1. 18
  • Their sinnes greater than others, 1. 20, 21
  • They may seeme neglected by God, but their end is peace, 1. 213
  • [Page] They shall not be subdued, 2. 34
  • Their prosperity makes way for the subversion of the wicked, 2. 39
  • They suffer, 2. 88
  • Yet differing from the wicked, 2. 102
  • Sometimes in straits, 2. 179
  • Their death how to bee lamented, 2. 209
  • They bring good to the place where they are, 2. 211
  • They can deny their best good for the benefit of the Church, 2. 213
  • Good men dying is a signe of ensuing judgement, 1. 28
  • We must be Actively good as well as passively. 2. 23
  • Governours, their examples availe, 2. 163
  • Government, it is good to bee under Christs government, 1. 92
  • G [...]aces of the Spirit make the way to heaven easie, 1. 116
  • Delivering gra [...]e requisite against temptation▪ 2. 123
  • Greatnesse wh [...] joyned with goodnesse, envyed at, 2. 13
  • G [...]-powder Tr [...]ason, 2. 64
H
  • [Page]Happinesse present aggravates eter­nall misery, 1. 59
  • Heart of a Christian is Gods Closet, 1. 8
  • Discovered in affliction, 2. 92
  • Heaven, how to make the way thither easie, 1. 115
  • Faith a signe of our interest therun­to, 2. 147
  • Pride purged, a signe of our interest, 2. 146
  • Honouring God we honour our selves, 2. 167
  • It is a signe wee are in a good estate, 2. 160
  • Vide Glorifie.
  • Hope must be exercised, 1. 119
  • Humility requisite to a Christian, 1. 116
I
  • Idolatry brings judgement, 1. 29
  • Impudency a sign [...] of the ripenesse of sinne, 1. 30
  • Infidelitie negative is lesse than dis­obedience against the Gospell, 1. 71
  • Judgement how to know when neare, 1. 27 [Page] [...] [Page] [...]
  • [Page] How to prevent it, 1. 37
  • It will begin at Gods house, and why, 1. 46.
  • What it [...] and its division, 1. 48
  • Wicked shall not appeare in the day of judgement, 1. 123
  • Consideration and examination meanes to escape judgement, 1. 40
  • Mourning for our owne and others sinnes, another way. 1. 42
  • No priviledge can exempt from judgement, 1. 22
L
  • Love, decay therein a signe of judge­ment, 1. 33
  • Requisite for a Christian, 1. 117
  • It descends, why, 1. 166
  • Assurance of Gods love to bee sought betimes, 1. 197
  • Wee love things present too much, 2. 91
  • Law, it is a lesser sinne to offend a­gainst that, than the Gospell, 1. 72
  • Lyons, we are all naturally such, 2. 86
M
  • Magistrates needfull in the Church, 2. 205
  • [Page] Mercy of Christ must not bee presu­med on, 1. 76
  • Exceptions against Christs mercy refeld, 1. 91
  • Gods mer [...]y must be especially noted 2. 56
  • Consideration thereof is the way to glorifie him, 2. 153
  • Ministers, they are hardly beleeved, 2. 47
  • Mischiefe, to contrive mischiefe is the signe of a man notoriously wicked, 2. 18
  • And therefore to bee abhorred, 2. 20
  • Moderators Catholique, 1. 67
  • Mortification necessary, 1. 121
  • Mourning for our owne sinnes and of others is the way to avert judg­ment, 1. 42
N
  • Nature and Christianity different, 1. 145
O
  • Obedience to the Gospell what, 1. 63
  • Who have it not, 1. 65
  • 'Tis not of our selves, 1. 82
  • [Page] But wrought, 1. 88
  • It must be free, 1. 94
  • And cheerfull, 1. 95
  • Active and Passive, 1. 136
  • One good man may doe much good, 2. 217
  • Opposition is bitterest amongst those that are nearest, 2. 11
  • Others matters how to bee minded by us, 2. 214
P
  • Peace is a signe we have committed our selves to God, 1. 218
  • Disturbed by cares and feares, 1. 220
  • Peace is the end of the godly man, 1. 213
  • Particulars, from particulars we must rise to generals, 2. 59
  • Policy, carnall to bee eschewed, 1. 191
  • It hinders our safety, 1. 193
  • Posterity must be committed to God, 1. 230
  • Motive, 1. 232
  • Pray we must e [...]e wee shall obtaine, 1. 204
  • Yea for our enemies, 1. 146, &c.
  • [Page] God is overcome by prayer, 2. 29
  • Present, we are too much addicted to things present, 2. 91
  • Preservation is from God, 2. 131
  • Vide Providence.
  • Pride if it be purged it is a signe of our interest in heaven, 2. 146
  • To be avoided, 2. 215
  • Priviledge, none exempts from judg­ment, 1. 22
  • Prizing religion a way to avert judge­ment, 1. 43
  • Professors, their loose life wounds the Gospell, 1. 20
  • Providence, God will keepe us if wee commit our selves unto him, 1. 204
  • Eye him in all we doe, 1. 221, 226
  • Rely on him in al our courses, 1. 229
  • Committing posterity to God, 1. 232
  • Vide Preservation.
  • Prosperity, the seeming prosperity of the wicked shall have an end, 1. 55, 208
  • We must not grieve at it, 1. 57
  • Continuall prosperity a signe of a bad estate, 1. 129
R
  • Religion must not bee en [...]red on with hopes of pleasure and case, 1. 113 [Page] [...] [Page] [...]
  • [Page] Reformation thereof hath brought blessings, 2. 73
  • Repentance is a way to turne away wrath, 1. 38
  • Righteous, what meant thereby, 1. 97
  • They are saved, 1. 101
  • Yet hardly, why, 1. 106, 112
S
  • Saints hated of wicked men, 2. 17
  • Salvation, certainty of salvation, 1. 104
  • Scandall makes it hard to bee sav [...]d, 1. 109
  • Security a marke of the ripenesse of sinne, 1. 31
  • Selfe-denyall required in a Christian, 2. 215
  • Sinne, God punisheth it wheresoever he findes it, 1. 18
  • When ripe, 1. 31
  • Sinne, against the Gospell is against Gods Attributes, 1. 68
  • Sinne is greatest when against the greatest light, 1. 70
  • The nearest must bee parted with, 1. 77
  • The effects, 1. 89
  • It is sweet, 1. 105
  • [Page] It stickes to all, 1. 106
  • Sinnes of the second Table are grounded on sins of the first, 2. 10
  • It is full of deceit, 2. 45, 47, 68
  • God delivers us from great ones, 2. 126
  • Abstinence from sinne present, is the way to be delivered from sinne to come, 2. 124
  • Art and diligence aggravate sinne, 2. 7
  • Should be severely punished by the Church, 1. 23
  • Constancy in sin to be avoided, 2. 7
  • The sins of the godly greater than others, 1. 20, &c
  • Sinner what, 1. 121
  • Slander a cloake for cruelty, 2. 15
  • Soule must bee committed to GOD, 1. 151, 161
  • Why, 1. 162
  • It must be done sincerely, 1. 225
  • Reasons, 1. 223
  • Directions, 1. 185
  • What it is, 1. 209
  • How we know when wee commit it to God, 1. 216
  • Even in the most desperate estate, 1. 187
  • [Page] We must desire to have it kept from sinne, and the consequents, 1. 152
  • Wicked m [...]n thinke they have none, 1. 154
  • Soule must be respected above other things, 1. 157
  • Not satisfied but by strong reasons, 1. 162
  • The soule oft carried away with delight, ibid.
  • Spirit, how it workes with the Gospell, 1. 84
  • Its power, 1. 116
  • It is the chiefest part of a man, 2. 6
  • It supports us in spirituall losses, 2. 104
  • A royall spirit is a signe of our inte­rest in heaven, 2. 147
  • Spouse of Christ is the Church, 1. 80
  • Suffering of the godly and ungodly dif­fer, 1. 3
  • It is best for Gods children so to doe, 1. 127, 129
  • It comes when God will, 1. 132
  • We must look from whence it comes, 1. 136
  • Our wel-doing must be seene before our well-suffering, 1. 138
  • [Page] Suffering must not bee avoided by sinne, 1. 142
  • In well-suffering we [...] coales of fire on our enemies, 1. 146
  • We overcome by suffering, 1. 147
  • We must not have by-respects there­in, 1. 149
T
  • Temptations, considerations against them, 1. 61
  • God will not be tempted, 1. 216
  • Grace requisite against those times, 2, 123
  • Time, there is a time appointed for Gods visiting his Church, 1. 23, 50
  • When that is, 1. 26
  • Wee must use time present in doing good against the day of judgement, 1. 41
  • The wicked shal not appeare in three speciall times, 1. 122
  • We must avoid sinne for the time to come, 2. 120
  • Trust, wee must not trust to flesh, 1. 180
  • Tryall, comfort against the fiery tryall, 1. 2
V
  • [Page]Unfruitfulnesse a sign of ensuing judg­ment, 1. 32
W
  • Weake faith how strengthened, 2. 129
  • Wicked, their end, 1. 56
  • The consideration of their torments should weane us frō the world, 1. 61
  • They are reserved, 1. 207
  • To further plagues, 1. 215
  • They shall not prevaile over the godly, 2. 27
  • Though for a time over their per­sons, yet not over the cause, 2. 31
  • They get nothing by persecuting the Church, 2. 35
  • In their enterprizes they are but to worke Gods will, 2. 36
  • Their plots against the Church mis­carry, 2. 37
  • They are fooles, 2. 42
  • Will of it selfe cannot be rectified but by the understanding, 1. 4
  • It is Gods will that men suffer, how, 1. 130
  • Wilfulnesse aggravates sinne, 2. 3
  • Wisdome carnall is folly, 2. 20, 27, 41
  • Word of God like himselfe, 1, 175
  • Workes justifie not, 1. 66
FINIS.

Places of Scripture expla­ned and opened.

 Cap.Vers.Part.Pag.
GEnesis5.24.1.217
1 King.34.3.2.183
Psalme,14.1.2.10
25.10.1.172
31.5.1.203
 15.1.134
36.7.1.205
46.2.1.211
 4. ibid.
73.1.2.103
90.1.1.9
129.3.1.41
Prov.1.24.1.52
  26. ibid.
Esay1.5.1.27
 3.2.1.28
  3. ibid.
 43.2.1.213
Ierem.10.24.1.49
Ionah2.8.1.91
Ioel2.14.1.40
Matth.5.30.1.77
Luke3.20.1.74
 5.8.1.196
[Page]Rom7.6.1.95
 8.37.2.116
1 Cor.11.7.2.171
Philip.4.6.1.220
  7.1.154
2 Thess.1.7.1 [...].75
  8.i [...]id.
1 Timoth.1.15.1.173
2. Timoth.4.18.1.143

To the Reader.

REader, in this Booke there are two parts, the one begins at the Churches visitation, and goes on or­derly to Page 240. and there it ends, this I call the second part. All the rest from the beginning and so forward I count the first part: therfore when thou art directed to the fourth or fift page, because thou shouldest not looke in both, nor mistake, I have set it thus: 1. 4. which is 1 Part and 4 Page; or [...]. 5. the second Part and fift Page.

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