Divine drops distilled from the fountain of Holy Scriptures: delivered in several exercises before sermons, upon twenty and three texts of Scripture. By that worthy gospel preacher Gualter Cradock, late preacher at All-Hallows Great in London.

Divine Drops Distilled from the FOUNTAIN OF Holy Scriptures : Delivered in several Exercises before SERMONS , upon Twenty and three Texts of Scripture .

By that worthy Gospel Preacher Gual●er Cradock , Late Preacher at All-Hallows Great in London .

Deut. 32. 2. My Doctrine shall drop as the Rain , my Speech shall distil as the Dew . Job 29. 22. After my words they spake not again , and my speech dropped upon them .

London , Printed by R. W. for Rapha Harford , at the Bible in Queens Head Alley , neer Pater-noster Row . 1650.

The several Texts handled in the ensuing Work . ISaiah 9. 12 , 13 , &c. Isai . 26. 1 , 2 , 3. Isai . 27. 1 , 2 , 3 , 4 , &c. Isai . 28. 15 , &c. Isai . 40. 1. Isai . 65. 5 , &c. Isai . 66. 12 , &c. Deut. 4. Psal. 83. Psal. 116. Micah 4. 1 , 2 , 3 , &c. Habak. 2. 4. Matth. 19. ult. Luke 18. 1. Rom. 6. 14. Ephes. 3. 20. Ephes. 5. 1 , 2. Phil. 2. 1 , 2 , 3 , &c. Heb. 12. 18 , 19 , 20 , &c. 2 Pet. 1. 9 , 10 , 11 , 12. Jude 19. 2 Cor. 11. 3. Jerem. 6.

TO THE READER . Christian Reader .

THou art here presented with a little Work , intituled , Divine Drops : Drops indeed they may be called , being but small in quantity ; but Divine and Spiritual for their quality , as thou shalt easily perceive , if thou peruse them with a spiritual eye . They were several short Exercises of the worthy Author , delivered in publike before his Sermons ; wherein thou shalt finde many Gospel Truths , which may not onely tend to thy spiritual profit , but delight , the work being interwoven with variety of subjects . It is like a pleasant Garden , wherein thou mayest gather choice of spiritual flowers : In one Bed thou shalt finde the just anger of God provoked by sin , in another , the confidence of the Saints in God their refuge ; in another , the Hypocrite discovered ; in another , the comfort of Gods people proclaimed ; in another , ( if I may so speak without offence ) the spiritual fondness between God and his Saints described ; and in all , that which may by the help of Gods Spirit , tend to thy comfort and edification .

I had spared my pains in prefacing , but being informed , that some ( though very unworthily ) have incensed the Author against the publishing of these things : For the Vindication of it , and my self , I have adventured these few lines . The work was not gotten out of my hands , without the importunity of divers godly men ; who having formerly enjoyed the ministery of this Reverend Preacher ; and now being deprived of it by his absence , since they could not enjoy him as they would , desired to have him present , as they might , namely , in the perusal of some of his works ; and I hope that shall not offend him , that may do so many good . Good is of a diffusive nature , and the better the good , the more it is communicated . Some petty good things may be impropriated in the hands of a few , but the best , even natural good things ( without which Creatures cannot subsist ) are common to all , as the Sun , and the Air , &c. Good actions of good men ( especially that are intended for the publike ) are like the motion of the water , wherein a stone is cast ; there appears first a little circle , which grows greater and greater , till it have overspred the whole . And though these precious Truths were at first delivered in publike , yet the Walls of one Church could not contain many hundreds ; whereas now by this means , the benefit may reach many thousands . And as Iob speaks of corporal food , the loyns of the poor blessed him for it ; so I doubt Job 31. 20. not , but the souls of many poor Christians may have cause to bless the Author for these spiritual Viands , who never saw his face ; and being written for the Generation to come , the people which Psal. 102 18. shall be created shall praise the Lord .

It is true , the Word of God in the hearing of it , is like milk immediately drawn from the brest , that hath more strength , and spirits in it , then after it hath stood in the vessel ; yet hearing is transient , and the memory trecherous and frail , and apt to let good things slip : Therefore , though the Priests and Levites had the Book of the Law , yet God commands the King to write him out a copy of it , that he might Deut. 17. 18. have recourse to it all the days of his life . Many excellent Proverbs of Solomon , it is likely , had been lost ( as some other of his Works are ) had not the men of Hezekiah , King of Judah , Prov. 25. 1. copied them out . And I am sure , of late days , the Works of many worthy Men * * Dr. Preston , Dr. Sibbs , Mr. Shute , Mr. Ramsden , &c. , had been drowned in oblivion , had they not floated in such an Ark as this ; and for ought I know , the Truths here presented , had been useful to none , but those that heard them , had they not been preserved this way . And if for our unfruitfulness , our Halcion days should be turned into such as were the Marian times ; who knows what sweetness may secretly be sucked from such brests of consolation ? Isal . 66. 11.

I confess , had the Author published the things himself , it is likely they might have been more exactly adorned for circumstance ; but it is his own expression , That Gospel spiritual Truths have that self excellency , that they have no more need of the Embroidery of humane learning , then a suite of Skarlet to be laid with Copper Lace . The things are substantial , solid , and serious , set forth in the Authors own Language and Phrase , without alteration , only repetitions omitted , and not them neither , where they are emphatical : And I am confident , whoever heard them delivered , shall finde his very vestigia in the reading of them , as many have acknowledged , that in reading his former Book published , they called to minde what they had heard , though there were the distance of some yeers between .

I have not ( not ever did , in any mans works ) taken the boldness to adde one piece of a sentence , or to diminish ought . The Lessons are wholsom and cordial ; thou shalt herein finde no lethal Gourd , that any should cry out , There is 2 King 4 40. death in the Pot. If there be any material error , I desire to bear the blame ; if there be any literal faults , let the Printer own them ; if neither , let them blame themselves , who ( without cause ) have endevored to prejudice the Work .

For my own particular , had I aymed at private gain , I could have imployed my time and pains with advantage that way in other things ; but he who knoweth the heart , knoweth I intended the publike good in it ; and if a Christian must forgive his brother to seventy Mat. 18. 22. times seven times , when perhaps sometimes he may wilfully offend , I hope I shall easily obtain pardon , who if I have offended , it is in that , wherein I expected encouragement ; and if I be evil spoken of for this , it is for that , for which 2 Cor. 10. 3. I give thanks . I shall detain thee no longer from the matter , but commend it to thy serious and judicious Consideration ; and it , and thee , to the blessing of him , who onely can give increase to all good endevors , and rest

Thine , in Christian Duty , THO. SHELTON .

ISAIAH 9. 12 , 13 , &c. For all this his anger is not turned away , but his hand is stretched out still , &c.

MY intention is not to expound this Scripture , but onely at this time to take occasion from the main drift of it , to instruct you a little in that we are about . The main drift of it , is this , That here the Lord by the Prophet threatens many , and grievous judgments that should come upon this people ; you shall see who they are in the Chapter . I say they were many , and they were sore and grievous : And the Lord doth begin ( as his usual maner is ) with some first , and with the least ; and when the people would not turn to him that smote them , then the Lord would send another plague on them : For that is the meaning of that phrase , His hand is stretched out still . They went on in wickedness , and then the Lord sends another plague , His hand is stretched out still . The stretching out of Gods hand is the executing of judgment upon wicked people usually : So that he goes on with very fore judgments , as here in this Chapter it is said , A man shall eat the flesh of his own arm , and yet the hand of the Lord is stretched out still . A man would think that were the sorest that could be ; a man would think that were enough , yet notwithstanding the hand of the Lord is stretched out still .

It is the maner of God throughout the Scripture , The maner of Gods proceeding to , and in judgments . to defer judgments a long while before they come , and when they come , he sends them by degrees ; but when they come , usually they are many , and sore ; and it is uncertain when they will end , as we see in Levit. 26. Amos 4. Isai . 5. And here , and in some of the Chapters following , His hand is stretched out still .

Just so ( beloved ) it is with us at this time , as I shall Application to our times . shew you briefly , ( for I told you I would not expound , but take a word to quicken your hearts , and mine , that we may speak unto the Lord more advisedly . ) You know , a little while agone , we thought that the Lord was coming to end the wars . The Lord gave us victory upon victory , after many corrections , and judgments before ; and we thought they were now over , but we were deceived , as we were many times before . You know God hath been many times about to end our miseries , but he hath sent back for his mercies , and so he hath done now ; he hath very strangely called back his mercies , and loving kindness , and hath stretched out his hand many ways against us . God begins to raise up enemies again , and to strengthen them ; he suffers the enemy to break in among us , besides all expectation : And how long , or how far God will stretch out his hand that way , who knoweth ?

Let me deal plainly with you : For this day we The cause of Gods judgment to be sought in our selves . should deal plainly with God , and our own souls ; and however through the week we look for Reasons and Causes of things in a natural way , who followed , and who were the Commanders , and what were the Forces , and the like : yet it should be the business of this day to judg of things spiritually , to see spiritual Reasons .

And here we see in this Chapter , and many such , That God stretcheth out his hand , while there is some continuation of sins , or some new provocation against the Lord ; therefore , ( it may be God hath many more ends in it , as doubtless he hath , but ) certainly there is some strange provocation of God among us , that the Lord deals so with us again . And all this , that we may now see , that the miseries that are beginning to rise , they are but the stretching out of Gods hand : It is Gods Those are wilful , provoking sins . hand ; and as of private persons , so of publike Nations ; it is not common frailties that grieve the Spirit , but some wilful wickedness . When a man hath sin at the slaves end , and yet lets it come in to his bosome , and when he sees sin through the Key-hole , and yet opens the door , and lets it come in : So in a Nation it is not frailties and weakness ; there will be whoredom , and drunkenness ( though these provoke God . ) It is not so much this , as some wicked provocations of God that are among us . Therefore in a word give me leave a little to tell you what I conceive , what I fear rather , what is the reason why God afresh and anew stretcheth out his arme , when we thought his sword was half put up , yet now it comes out again , and God knows how far it will go , or how long it will continue .

Beloved , we should be born with in searching our selves , and beholding and confessing our sins , and the sins of those that are among us , especially in such days as these , unlesse we will deale hypocritically with God , and proclaim a fast day , and come to humble your souls , and no man look after his own sins , and men not be allowed to bewaile the common sins . I was considering , that the Saints before , confessed their own sins , and the sins of others , of their Princes , and Magistrates , and great ones ; and the true prophets were bold to tell them also of their sins . Therefore though I delight not ( God he knoweth ) of any thing to speak of mens sins ; and if I do , the Lord he knoweth , I am more willing thorow his What they are among us . grace to see my own then any mans sins , and to speak of them and bewaile them . Therefore I say , I hope you will bear with me if I tell you my heart ( if I now were on my death-bed ) what I think ( according to this blessed book ) provokes the Lord that now so terribly he threatneth us again when we thought his anger was over . Therefore I pray hear me , I shall be brief .

The first thing that I fear highly provokes God among 1. A formal practice of penltential duties . us ( and as long as we stretch out this line of sin , he will stretch out the line of wrath ) That is , our formall humiliation , and repentance , and fasting and such like things . I do not speak ( neither can any man that hath charity think I speak ) against humiliation , or repentance , or fasting , I desire to practise it : but our humiliation , and fasting , and praying , and repentance , and these things , they grow every day more formall then other , that truly there is almost nothing but formality in the eye of spirituall Christians , and they begin to loath it , how much more the Lord who is a pure Spirit , whose eyes are brighter then the Sun ? In Isay 1. you shall read that the Lord punished , and chastised the people , that there was no whole part in them from the crown of the head to the sole of the foot . Just as you do with an untoward childe , one while you strike him on the head , another while you whip him , another while you cudgell him on the shoulders , till at last the childe be all bruised and wounded : so the Lord sent for the Assyrians , he sent sicknesse and famine , that the Lord had not left an inch whole , and the people were very devout for all that ; they fasted , and prayed , and the Lord sixteen times in that Chapter saith , I will none of them , away with them , they are an abomination to me , they are iniquity . They were so far from being reconciled to God by this kinde of fasting and humiliation , and the like , that doubtlesse they provoke God as much , if not more then any other way . Therefore blessed is that man or woman that mournes for this , not onely on this day , but secretly before the Lord , this formality . I fear the Lord may say to us as to those people in Isay 65. this people take upon them to be holy , I am holier then thou , yet they are like smoke in my nostrills all the day long . I fear our fast dayes are the most smoky dayes in Gods nostrills of all the dayes of the yeer . Therefore the Lord open our eyes , and the Lord finde a way to deliver us from formality in these things : If not , I fear the hand of God will be stretched out more and more . That is one thing that in my serious thoughts I think God is offended with .

Secondly , as our formall humiliation , so our feigned reformation . It is the scriptures word as Calvin shews , 2 A feigned reformation . of reformation , It is that you have in Ierem. 3. 10. saith the Lord , I corrected Israel , yet for all this her treacherous siste Iudah did not turn to me with her whole heart , but feignedly . Here is a great deal of stirre about reformation , here is a great deal of cry , but a little reality . Look to our congregations , to our ordinances , to every thing among us , you may put all in a little piece of paper ; There is a great deal of stirre about the Sacrament , and the mixed multitude , and the Service ▪ book , and I know not what . We must speak plainly before the Lord this day , there is a great deal of stirre , and abundance of people slain in the world , and ruined , and plundered , and Towns burnt , and all for reformation , and people think there is a glorious reformation , but God knows where it is , only there is a great stirre about it : therefore I say let every honest heart mourne before the Lord , we have shed reall blood , we have paid reall money we have taken reall paines , and brought upon people a world of miserie , they have need to have some reall reformation , that they may have some reality . I speak but a word , I desire you even before the Lord that ye would think more of this then I speak .

The third thing among us that I fear draws out 3. Vices of ministers . Gods hand still , it is the flattery , and pride , and covetousness , and apostasy of divers ministers , Their flattery , that is , divers now are grown so wise and so discreet now in such a time as this , when the Lord would teach us to see our sins with a maul as we say , yet we will not speak , we will not deal plainly , we will not tell men of their sins : We have opportunity to tell Magistrates , and great ones , they would be told , and be thankfull : but we are apt to sooth them , and to flatter them , and if they humour us as we would have them , they are brave men , zealous men , Oh , it is a sad thing ! Then the pride and height of ministers every day growing more and more , especially after a little victory , there is a deal of preaching , and stateliness . I have no pleasure to speak of these things , but I desire that we should be wiser .

And such covetousness , such shifting wayes to multipliy livings , and to get estates in the world ; these are too palpable .

Then the apostasy of ministers , There are diverse ministers that were comforts to Gods people before in the Bishops times , that would preach the will of God , and comfort poor people : now there is nothing left but railing against Gods people , calling them Hereticks , and schismaticks , that it is a wonder to think . God sees this grow more and more , and if he should end our war and give us peace , we were undone . God will keep it up to help to pull down the pride , and covetousness , and ambition of Ministers , to bring them down low to love their brethren , and to love honest hearts as before . The Lord do it , or else this war will never end , or the end will be as bad as if it had never ended .

Another thing I fear , that there is a generall ( put 4. Hardness of heart . me in if you will : for I may put in my self ) hardness of heart , that grows on us against reproof ; people even Christians are grown so peevish that no body must reprove , or admonish one another for matter of judgement or life ; none must tell another his fault , if he do , they will quarrell presently , he that Pro. 29. 1. hardeneth his neek , being oft reprooved , shall suddenly be destroyed , and that without remedy . When men will not be told , magistrates , and ministers , and people when they harden themselves daily that it is enough to imprison a man with some kinde of people in the most loving , and sincere way in the world to tell them of their faults . This is the time when a man is made an offender for a word , This is a miserie : the Lord give us hearts like the bleeding heart of Ieremiah , Jer. 9. that we may weep and mourne in secret for it .

Then fiftly , that that provokes God highly ( I fear ) 5. The vices of Officers . is the covetousness , and self-seeking , and perfidiousness , among Commanders , and Officers , That provokes God ; as in reason it drew on the war , as in Germanie , the Mercinary souldiers ; so also in a spirituall sense . And it is to be feared that men grow to make a trade of war , and he that can get a good place , the longer the war holds the better it is , and so they have devises to make good his estate while he is in ; and people learn every day to make a miserable vertue of necessity , to make a sweet , and fine life of our miseries , and when they come to the work , then such a one betrayed such a Town , and such a one betrayed such a Castle , and such a one ran away from the Field , that cost ten thousand pounds before he came there . As it troubles us in sense , and reason , so it provokes God ; and Gods end to keep on the war may be to discover these wretches more and more , and to bring them to ruine . Therefore if there be any Officer , or Committee man , or Souldier here , whatsoever thou art , thou art a cursed man if thy heart delight in riches , and wealth that thou gettest when they poor brethren and sisters are ready to perish in this time of need . Take heed , it provokes God , and draws out the hand of God anew , and God knowes how far it will be drawn out .

Then also there is another thing that I fear ( for I 6. Breaches and divisions among the Saints . speak of great things , not of ordinary frailties ) that is the tuchiness , and divisions among the Saints , that daily multiply and increase , and are no way closed , and some talk , but there are few that take a serious course to close them in any measure . Now these divisions , and wranglings among the Saints , ( whereas the Saints should be at peace , and by being so honour Christ by their union ) by these open divisions , many turn seekers , and many down right atheists . The Lord will not bear this , he will whip them together , Wo to thee that art a professor , that delightest in having any thing to dissent from thy brethren : some people are never well , but when they have crotchets wherein they dissent from their brethren with delight : wo to thee , thou hast a foul cursed heart ; and though it be a truth and thou must needs dissent from them , yet it would be a sorrow to dissent if thou hadst a godly heart .

Seventhly , such a deal of blasphemy , such heresies , for 7. Heresy & blasphemy . I may call them so ( if any thing ) such errours , and grosse ones increase daily , and hugely increase among those that seemed to be godly once and professors , as denying the scriptures , denying Christ Iesus , denying the resurrection , calling God every thing , and every thing God , confounding God and the creature together , and abundance of such hideous blasphemous things , and they grow on wofully , especially in our City : these things highly provoke God , the Lord give us hearts , to mourne for them .

Then there is another thing all along , I fear , that provo●s God , that is , the oppression of the poor Saints 8 Oppression . both in soul and body : that throughout this Kingdom as far as ever I could see or hear , in all these wars in any Town or City , if there be half a dozen poor Saints , they pay as much as the Malignants to our men , and the other side come , and ruine them ; I never heard that they paid less , but more , beside loanes , and contributions . These things go high , and though we take no notice of it , there is one that takes notice of the cry of the oppressed , and the widdow .

And then our self-love , and hardnesse of heart against the poor Saints in their distress , that every one thinks 9. Self-love and hard ▪ heartednesse . they have help too little for themselves , and their families . Indeed we did help one another a little in the beginning of these troubles ; but now the miseries are so many , and so many are in distress , that we do not look after them , but let them do as they can . And this is too rife in this city , that we have not a constant care of those poor people among us that are either strangers or inhabitants that are ready to perish with want in these times . And it is the generall disposition of people in this City , that if they can get the enemy three or fourscore miles off , if they can keep the enemy at Newark , or in Wales , or in the West in Cornwall , they care not , they lay it not to heart : but if he come to Hertford-shire , or Cambridge ▪ shire , then they will do any thing , they will lend or give . There is a great deal of self-love , and of hardnesse to poore people . Why should we not pity the poor Saints in the North , as those in Hertfordshire ? There are many , and many poor children . We have not bowels of compassion , and in my apprehension that little there is , is shutting up more and more .

There is another thing , and so let me draw to an 10. Prevarication in calling evill good and è contrario . end , and that is a thing that grows among us wofully , it amazeth me , and in my conscience it would amaze me if I were a carnall man , if I were as once I was in the state of nature . What is that ? you have learned a way to pervert , to call evill good , and good evil , both for things and persons , against light and conscience . This is grown ordinary , as it is said in Isaiah , saith he , therefore Gods hand is stretched out , why so ? They call evill good , and good evil . We are as he said Rome was , let a man stay in Rome that knowes how to turn black to white and white to black : so , many times people raile at things that in their conscience are the wayes , and the will , and the things of God . And such a person ; because he is not favored in the world , when they come in company , and see every body raile at him , they will do so too . There are few people that in all places , and companies , speak as they think . The truth and right is , this grows wofully , therefore the hand of the Lord must be stretchedout still .

There is one thing more that I will not nor 11. Apostasy . cannot say positively it is so , but if it should be so , I am sure it provokes God highly , that is , a kind of a generall apostasy ( I fear ) in the City of London , examine your selves . The City of London a few yeers ago was famous over the world for their zeale , and readiness . What a deal a do there was to get Arms , and to lend Plate , and if there were a Malignant , you had him to justice : then the zeal of the City of London quickened up the Parliament : but now the zeal of the Parliament may rather quicken the City of London , that is my thoughts and my fear . Therefore I wish that you would not make a mocking work of this , when you talk of humiliation , and fasting , and keep people from their trading ; let us deal really with our selves , and if it be thus , let us desire the Lord to help us to our first works , and our first love , and zeale for God and his people .

Expositions and Observations on Isaiah 26. 1 , 2 , 3. In that day shall this song be sung in the Land of Judah , We have a strong City , Salvation will God appoint for Walls and Bulwarks , &c.

IN the Chapter before , you shall read , The coherence of the words . That the Prophet did pronounce sore judgments against the enemies of God and his people ; to wit , against Moab . And the judgment should be so sore ; that the Lord saith , He will come forth against them , just as a man spreds his arms abroad to swim : So God would open his arms ( as it were ) to smite them ; and he would tread them down like straw for the Dung-hill .

And in this Chapter , the Prophet comforts the Saints , the believers : he gives them some comfort to support their Spirits , when the Lord should come in judgment against the wicked .

In that day shall this song be sung in the Land of Judah ; we have a strong City , &c.

God will do two things for his people in the day of his wrath , against his enemies .

First , he will make them to sing : In that day shall this song be sung in the Land of Judah . The world oft sing , when the Saints mourn ; and therefore the world shall mourn , when the Saints shall sing .

And another thing is , In that day , when the Lord shall open his arms as a swimmer for judgment : The Saints shall have a strong City , or Garison , or Refuge to go to , where they shall be safe . We have a strong City ( that shall be their song ) Salvation will God appoint for Walls , and for Bulwarks .

Now , it shall not be an outward City , or an outward Garison ; but the Lord will give them a spiritual Garison : The salvation of the Lord shall be to them as Walls , and Bulwarks . So that beloved , in few words , this is the lesson that I would learn thorowly , and would have you to learn from this Verse , that

In all the troubles , and calamities that are in this world , Observation . God a sweet refuge . the people of God have a sweet Refuge , or a safe Garison to go into .

Let the judgments of God be out upon the earth , upon the wicked and unbelievers never so much ; and let the Kingdoms be never so miserable , yet the Saints have a Garison ; they have a sweet place of shelter , of retreat , and refuge , and safety , in the worst of times that can be in this world . You shall see a blessed place to this purpose , Heb. 12. 25 , 26 , &c. See that you do not turn away from him that speaketh from Heaven ( saith the Apostle ) whose voice then shock the earth , but now he hath promised , saying , Yet once more will I shake , not the earth onely , but also heaven . And this word , yet once more , signifieth the removing of those things that are shaken , as of things that are made , that those things which cannot be shaken , may remain : Wherefore we receiving a Kingdom , that cannot be shaken , or moved ; let us have grace , whereby we may serve God acceptably . Beloved , not to open the whole place , this is that onely I would observe from it , That there are times in the latter end of the world , wherein the very heaven and earth shall once more be shaken : That is , there shall be such troubles , and calamities now in the latter end of the world , that men shall think that God is shaking , not onely Kingdoms and Nations , but Heaven and Earth , the whole Vniverse , and is ready to pull it down . There will be such times saith the Apostle , yet saith he , We receive a Kingdom which cannot be shaken . It is a blessed place , when all the Kingdoms in the world shall be shaken , all the Earth , and all the Heavens ( as it were ) shall be shaken too ; yet we have received a Kingdom that cannot be shaken . The Saints are in a Garison , or Kingdom , that though all the world about them were shaken , and totter , they are safe , and stand still .

Truly , I have oft thought in my own apprehensions , that the Saints differ as much from other men , as if you could suppose a man to live in the middle Region , where there is no wind , nor storms , nor tempest : And you know here in all the sublunary world , there is nothing but clouds , and rain , and storms , and all weathers . If one were above in the middle Region , lot it rain , or thunder , or hail , or be what it will here , he is safe , and quiet . Just so it is with the Saints , they are in the middle Region , in a Kingdom ; that though all the Kingdoms of the world shake , yet they receive a Kingdom that cannot be shaken .

But , you will say , Where is this Garison , that we may go into it ? Where is this Kingdom ?

Salvation ( saith the Prophet ) the Lord shall appoint us for walls and bulwarks .

That is , this Kingdom is not outwardly to be found , it is not an earthly garison ; but it is a figurative speech , that they do finde in the Lord by the holy Spirit , such security , and such safety , as if they were in a garison that cannot be assaulted or taken .

But you will say , How can that be ? This is a meer Idea , or Notion , which no body can understand .

I shall shew presently , how it can be , by the help of God . The troubles of a man , the real troubles of a man , are in his minde , and soul , and affections . Now if you could finde a way to keep a mans minde , and soul , and heart , it were easie to keep the whole man : For our trouble is not a little imprisonment , or poverty : Paul , or Sylas , were in prison , and were to be hanged the next day , for ought they knew ; yet they could sing . The man is as his minde is ; if we can finde a way to fortifie , and garison the soul and minde , and affections , it will be easie to garison the whole man .

But now , how shall we garison the minde , or soul , How a man may be said to be secure and impregnable . or heart and affections ? to use no critical distinctions , how shall we garison the heart of man ?

You shall see that in Phil. 4. 7. The peace of God which passeth all understanding , shall keep your hearts and mindes , through Christ Jesus . There is ( saith the Apostle ) a peace of God that shall keep you , or as the word in the Greek is , garison you , shall set up a garison in your hearts , and mindes through Jesus Christ .

What peace is that ?

You shall see , if you compare it with the Gospel of John : When our Lord Christ was going to Heaven , he told his Disciples , I will send the Comforter John 14. 7. among you , and , My peace I leave with you ; my peace I give unto you , not as the world gives , give I unto you . My peace I give unto you , not as the peace of the world . It is a legacy that we have in the New Testament from our Lord Jesus Christ that is now in heaven ; by the Holy Ghost there is a kinde of peace that comes into the hearts of the Saints , that passeth understanding , not onely the understanding of wicked men , that they know it not , and apprehend it not , but it passeth the understanding of a godly man that hath it . As we see in Isaiah , there is a peace that comes , and quiets , and secures his soul ; such a peace as he never understood , or did suppose could come into his soul , according to that , Neither eye hath seen , nor ear heard , nor hath entred Isai 64. 4. into the heart of man to conceive what God hath prepared for them that wait for him . That is , God sends this peace , ( and many other blessings . ) Such a peace as a man never conceived in his heart ; and this peace comes in , and keeps the heart like a Castle , or sets up a garison in the heart , it keeps the heart and minde through Jesus Christ .

Therefore from that briefly you may learn a lesson or two , that so I may proceed to that which remains .

Vse . First , Learn , I desire , and beseech you , that profess your selves to be Saints ; that you would make To repair to this refuge . towards this refuge , or this garison here in all your troubles .

I am ashamed , and troubled , and have been truly , many yeers , to see Saints , and godly people , when troubles come on them , to spend their wits , and beat their brains , in finding refuge in outward things . O , if I were here , or there , in such a Town , in such an Iland , in such a Country , in such a place , I should have it . Beloved , our song should be , Salvation God will appoint us for walls and bulwarks . Our way is , when all the Kingdoms of the world are shaken , to seek to get into that Kingdom that shakes not : That is , let England , and all the world shake , I care not , so I have the Spirit of Christ , the comforter , to bring peace to my soul , that may set up a garison there , that nothing may assault and trouble me . Then let all the world , let heaven and earth shake , I am sure , I am safe ; this is the way .

It is a common saying of many particular persons , Let a man not seek himself any where without , in the opinion of men : So let not Saints seek refuge , and shelter , and salvation , in outward helps ; but if they should see the Kingdom of England ( which God forbid ) involved in more miseries and troubles , and desolations , &c. Lay this down alway by thee ; there is a Kingdom that cannot be shaken . England , and Scotland , and Ireland are shaken ; but there is a Kingdom that cannot be shaken . Such a garison is besieged , such a Town is in danger , such a place is stormed ; but there is a garison , that the Lord hath put into the hearts of his Saints , that cannot be stormed or assaulted . Therefore ply the Lord Jesus Christ by the Spirit of the New Testament , by his holy comforter , that he would garison thy soul , and put peace there . And then what shall be the issue ? I will tell thee , that thou with a holy joy , and complacency , and delight of Spirit , when thou seest the very pillars of heaven shaken ( as it were ) shalt sollace thy self in thy own garison , and walk in the streets of it , and be safe ; thou shalt triumph over all storms and troubles , and all that is here .

Not because that a Saint is able to encounter those things that are here : For a Saint is not able to answer , if you ask what he conceives will be the end of these things ? he cannot answer these things ; but onely he retreats to the middle Region , as a bird , he flies above sublunary things ; he can say , I cannot tell what shall become of England , or Scotland , or Ireland , but I am sure I know a back door that leads into a Kingdom that cannot be shaken , to go into the middle Region , where no storms of the Air shall trouble me ; and there I can rest my spirit .

I alway , for my part ( with submission to the wise ) apprehend it as a thing too carnal , and too low for Saints to think to finde a resting place in this world ; any place is heaven ; in such an Iland , in such a Plantation , and such a place , let it be what it will . But a Saint that hath this garison in his heart and minde , he is at peace . This garison David had , when his enemies compassed him , and he had no walls , when there were 10000 about him , he lay and slept : For thou Lord sustainedst me , saith he ; The salvation of God was walls and bulwarks about him .

If this peace of God be above understanding , how can it be otherwise , then be above expression ? We can therefore give but a hint of it ; but such a thing there is . The Saints walk in a green meadow by the rivers of waters , Psal . 23. in the spring all the day , and all the night long , in beholding the love of God , and the Covenant of God made in Iesus Christ ; the full forgivenesse of all their sins , the everlasting union between them and Christ , and through Christ between them and God ; and beholding the Spirit in its working within them , and beholding the glory that shall be revealed at the last day , the Crown that Christ shall bring with him : they walk safely and sweetly , and securely , though all the Kingdoms of the world , and the pillars of heaven be shaken . As the heathen said , If the world break about his ears , he would undergo it without trouble . Not because he can answer these things , but withdrawing himself to his place from them ; I cannot tell whether the Kingdom shall stand , but I can go to the middle Region , to Iesus Christ , where there is no storme . Learn that , and lay aside your great projects , like the men of the world , of building Castles in the air , for Garisons : but labour to get into this Garison . Salvation will God appoint for walls and Bulwarks ; Open ye the gates that the righteous Nation which keepeth the truth may enter in .

This is a speech just alluding to a Garison ; they use there to open the gates , and to shut them ; and when any body comes they bid them stand , and ask them who they are for ? What are they ? One saith he is a friend , and then they bid open the gates , and let him come in ; if not , to shut the gates against him .

Open ye the gates , saith the Lord :

But none must come in but a friend ; but who is this friend ? It is ,

The righteous Nation which keep the truth , they shall enter in .

The word in the Originall , it is Truth , not Truth , not one , or two , or three , or four truths , but the righteous Who have a right to Gods protection . Nation that keepeth the truths , let them enter in . That is the word , if you will passe this Court of Guard , he that shall come into this Garison , is he that keepeth truth with a good conscience , notwithstanding all the troubles that befall him in this world , he shall enter into this Garison .

Therefore I beseech you look to your selves . Truly it is unconceiveable , and unutterable , what the joy , the comfort , the worth of that Garison is , where it is set up in the soul ; yet there are no hypocrites , no partiall obeyers of Iesus Christ , and his laws , that shall enter into it . Therefore if I speak Hebrew , or Greek ( as it were ) to you , that you understand not what I mean by this Garison , look to your selves , it may be you have not the word , and therefore you cannot get in . It may be you walk not uprightly , you are not of the upright Nation , and people , you keep not the truths . It may be you pick one truth here , and another there that pleaseth you , that suits with your reason , or your lusts , and corruptions , or with the stream of the world ; you honor and respect that , and for the rest of the truth , let you neighbours take it if they will , you will none of it , if it bring shame , and persecution , and reproch . That is the reason , when troubles come , you are at your wits end , you know not where to go , because you have not the word , you keep not the truth of God . The righteous Nation that keep the truth , let them come in , shut the rest out of doors , 2 Pet. 2. there are a people that are cleansed from their sins by the knowledge of Iesus Christ , and yet after turn from the holy commandment . Beloved , there are common , generall commandments ( as I may speak ) and holy , precise commandmens : Religion in every age hath something in it that is feasable to carnall men : and in every age it hath some nicities , and preciseness in it ; there is somewhat superfluous in the eye of the world in every age from the beginning . Now it may be it is ordinary with thee to look to truths that the world acknowledgeth ; to deal honestly in thy shop for the most part ; to come to Church , and repeat a little of the word , or the like : these things the world commends ; thou observest fast dayes , or thanksgiving dayes , or the like . But there are other truths that are more precise and spirituall , that worldly men do not apprehend , and these thou leavest as nicities . And that is the reason many times when thou apprehendest miseries coming upon thy family , or thy self , or the Kingdom , thou art at thy wits end , and knowest not where to go ; God shuts the gate against thee , thou hast not the word , thou art not a man or woman that hath kept all the truths of God .

Therefore will you now labour to be a righteous Nation to be upright ? It is a word that hath ran much in my minde ; saith God to Abraham , I am alsufficient God , walk before me , and be upright . I did not think there had been so much crookedness in the world as now I see . The world is like the word Isa. 7. young Saplings , as the wind goes this way , they go this way , and when the wind goeth the other way , they go the the other way . It grieveth my soul to see how unupright people are ; even professors : what a deal of daubing , calling darkness light , and good evil , that think one thing , and speak another , and go against their conscience ; it cuts my soul unexpressibly . Therefore it is just with God to leave those daubing people ; they go with the stronger side , and say as the world saith , and do as the world doth , though it be contrary to their understanding , and conscience : be sure , they shall never be admitted to passe the Court of guard to come to this Garison .

And for their comfort , those that come not to this Court , or Garison in this world , they shall never come to that in the world to come ; if they come not into this little Court of guard , they shall never come to the great one . It is a miserable thing for a man to be left without the works : a carnall man is left without the works , and sin , and the devill , and men may come , and undo him . Therefore labour to be upright .

It is a principle in Religion that Christians should observe ( and a principle , that is a generall grand rule ) to call things as they are , to call a Spade a Spade : but men , they call evill good , and good evill , and frame their discourses according to the world , they speak according to the world though it be quite contrary to their understanding , and in spight of conscience .

I am alsufficient God , walk before me , and be upright . What is that ? Do not turn aside to the right hand , or to the left ; If thou will be my servant , thou must neither be driven with fear , or drawn with favour a hairs breadth out of my Commandments . This is uprightnesse , lay all the preferments , and honors in the world on the one side , you shall neither draw them an ace from the truth of Christ ; and lay all the terrors , on the other side , you shall not drive them an ace : Why so ? Because God is alsufficient , there is the reason ; as the holy man Doctor Preston hath at large well shewed . Why should I be upright ? Because God is an alsufficient God . What is that ? Men naturally bargaine for gain , it is a principle , and God expects not that it should be otherwise ; if any man offer me any thing to turn aside the breadth of a haire out of Gods wayes , honour , or preferment or the like , more then God will give , I had reason to turn aside , and God would not be angry : but I am alsufficient , keep in my wayes , I will give thee more honour , and wealth , and riches , and preferment , then all the world can . On the other side , could any creature do us more hurt then God , we had reason to fear that creature : but God is the best friend , and the worst foe , he can destroy body and soul as Christ saith ; therefore walk before me , and be perfect .

There is a sweet place in Eccles. 3. 14. I know that whatsoever God doth , it shall be for ever ; nothing can be put to it , nor any thing taken from it , and God doth it , that men might fear before him . I know that what God doth , shall be for ever , nothing can be added to it , or taken from it : that is , if God have a design to make you happy , all the world shall not take a dram of that happinesse from you ; and if God have a designe to make you miserable , all the world shall not take one jot of that misery from you .

That men might feare before him ,

That is , before him onely : for if the creature could do me any measure of good or hurt , it were but reason that I should fear the creature , and God too , but whatsoever God doth is for ever , nothing can be put to it , or taken from it , that men might feare before him . All the world cannot do me a farthing worth of good or harme ; God onely can , and he is alsufficient , therefore , let us be upright before him . These are the two words I would have you remember , Pray the Lord to stablish your hearts in his love , in his Garison , that you may be able to triumph over the world , That you may be able to say , Though all the Kingdoms in the world be shaken , yet I am in a Kingdom that cannot be shaken . And when you walk in the streets , and see such factions of men , and there is not a man of a thousand but he temporizeth , and wil say this week as the world saith , and the next week another way ; Do not do so : walk wisely , and speak what you should , and as you should , but call not good evil , and evil good : but walk uprightly before the Lord , approve of that which is good in the eyes of the Lord : Walk in the truthes of God , and then God in distresse will bid open the gates ; there is a man was upright in all the changes of the world , he called not good evil , nor evil good ; Open the gates that the upright Nation may come in .

Expositions and Observations on ISAIAH 27. 1 , 2 , 3 , 4 , &c.

In that day the Lord with his sore , and great , and strong Sword , shall punish Leviathan , the piercing Serpent , even Leviathan , that crooked Serpent , and he shall slay the Dragon that is in the Sea .

In that day sing ye unto her , A vineyard of Red Wine .

I the Lord do keep it , I will water it every moment , least any hurt it , I will keep it night and day .

Fury is not in me : who would set the bryars , and thorns against me in battel ? I would go through them , I would burn them together .

Or let him take hold of my strength , that he may make peace with me , and he shall make peace with me , &c.

I Shal endevor briefly to pick a lesson or two out of this Chapter . In the Chapter before , we have many blessed promises that God hath made to his people , and that in the times of trouble : And many threatnings of the wicked , How God will come out against them , as he saith , Chap. 25. And spred his hands in the midst of them , as he that spredeth his hands to swim . That is , God will extend his wrath and power to destroy the wicked ; and in the latter end of Chapter 26. The Lord cometh out of his place , &c.

Now the beginning of this Chapter is but an enlargement and illustration of that . The Lord will come with his sore , and great , and strong Sword , to punish Leviathan the crooked Serpent , and to stay the Dragon in the Sea .

This Leviathan , whatsoever it is ( which is scarce known ) onely we read in Job of Leviathan , one of the terriblest creatures that God hath made . It is conceived to be the Whale , but it is uncertain ; whatsoever it is , it is a terrible creature .

The wicked that persecute the Saints , are called Leviathan , the piercing , crooked Serpent : That is , those Gods vengeance against the wicked great enemies of Gods people , those venemous , cruel enemies , those crooked , deceitful enemies of Gods people ; he will come with his great , and sore , and strong sword to destroy them . So we see , be the enemies of God never so great , never so cruel , or never so cunning , the Lord will destroy them . He hath a great , strong , sore sword . He hath a great sword , in opposition to their greatness ; he hath a strong sword in opposition to their strength , and he hath a sore sword , in opposition to their cruelty .

Therefore , O that God would teach you this lesson ! A ground of our confidence . Let your confidence get above the greatest enemies in this world . What though men be wise , and crooked ? as Solomon saith ; there were three things that he knew not ; one was , The way of a Serpent upon a Rock : Though men be so cunning to betray the Church , that they cannot be traced , no more then a ship in the Sea ; or a crooked Serpent on a Rock ; yet let your faith get on the top of them . Say not , they are great , but there is a greater then they . God will bring them down , and bring them to confusion . That is one thing .

In that day , sing to her , A vineyard of Red Wine , I the Lord will keep it ; I will water it every moment , I will keep it night and day .

This vineyard is the Church , and people of God . I will not stand upon it , why it is called a vineyard . He calls it so principally , because the people of God are a fruitful people . One sinner destroyeth much good , and one Saint doth much good . Were it not for a few Saints , you may let all your Armies , and Courts , and every thing go : There is no good in the world besides ; there are a few Saints , and they are fruitful .

And also , because God preserves them , and keeps them ; because of the Lords care , I the Lord keep it , I water it every moment , least any should hurt it , I keep it night and day .

See how God expresseth his tenderness , and care of his ( blessed art thou , and I , if we be of them ! ) The Lord keeps , and preserves them ; and he will do it with all care . The Lord keeps not his Vineyard , as we keep his Commandments , and Ordinances , and the things that belong to him . The Lord expresseth his care of his Vineyard , by the greatest expressions of care that any creature hath ; therefore he saith , he keeps them as the apple of his eye . That made David boldly ask , Lord , keep me as the apple of thine eye . And the Prophet Isai h saith , He keeps them as a little bird that sits over her young . A Bird is a fearful creature , and yet if you come to take away her young ones , she will flie in your face .

Beloved , though we think the Lord mindes us not , yet he hath a wonderful , tender , unspeakable care , in preserving us .

And I will water them every moment .

Vineyards are hot , and must be watered , or else they will be scorched by the Sun : So , our souls unless they were watered continually , they would be scorched up .

What is this water ?

The Holy Spirit . I will pour water upon the dry ground : That is , I will pour my Spirit upon your souls . We are so apt to wast our graces every day , unless God give us a new stock . And the earth in Spain , and Italy , and those hot Countries , is not apter to drink water , then our hearts are to devour , and make havock of all the grace of God . And were it not for the blessed , constant supply that God gives of his Spirit , the best Saint in twenty four hours , would be as bad as a carnal man . It may be thou hast a little quickening of God in thy soul , but yet God must water them every moment .

Fury is not in me : who would set the bryars , and the thorns against me in battel ? I would goe through them , &c.

God expresseth his goodness to his people . One would think it was a wonder God did not destroy them : No , saith God , Anger is not in me ; For who would set bryars and thorns against me in battel ? I would go through them . This is the reason that God doth not destroy thee and me ; not because we are not sinful , but because we are so wretched ; if he should contend with us , he would destroy us presently . Saith God , All the imaginations of mans heart are evil ; therefore I will destroy the earth no more . It is the nobleness of Gods nature ; that nobleness that is in us , is but a poor thing , it is but a resemblance of that at the best ; it is the nobleness of Gods nature , he will not destroy a creature that is too weak , and too small for him . Therefore of Niniveh , God saith , There were so many that knew not their right hand from their left , therefore he would not destroy them . So our littleness moves the Lord to spare us , when our wickedness would make him to destroy us . The Lord is a consuming fire . Put a little stubble , or thorns , and bryars , before the fire , and it will consume them . O blessed God! that takes any argument to save his creature : And O wretched Creatures we ! that will take no argument to serve , and obey him . If there be any good in us , he makes that an argument ; if that be not there , yet from our littleness , and weakness , any thing he will draw arguments of his goodness from : Yet many times we are of such a temper , that we will not draw one argument to move us to do that which is pleasing in his eyes . Well , he is a glorious God , and we are like our selves .

Let him lay hold on my strength .

Let the poor bramble go , and lay hold upon the wall , I have strength enough to destroy , and devour them , but I wish that they would lay hold of my strength . There is a way , that all the strength that is in God , thou mayest make it for thee , on thy side . All the power and strength that is in God , is against wicked men that receive not Christ ; but there is a way that thou mayest make that party on thy side , thou mayest make God on thy side , Take hold on him , that is , receive Christ , and then thou art in the Covenant , and all belongs to thee upon that , and all the power whereby he made heaven and earth , and rules the sea , and every thing , is thy power , it is for thee .

And make peace with me , and they shall make peace .

It is like the expression of some people that are wondrously given to love , and peace , and though other people desire to quarrell , yet they will not quarrell , but they will be freinds : there is no neighbour so mischievous , but they will be friends with them in spight of their heart ; so sayth God , Let them make peace with me , and they shall make peace . It is like that expression of God , I will put my spirit in their hearts , and they shall keep my statutes . That thy soul could creep along upon this blessed wall and make peace with him , and lay hold of his promise and he saith , thou shalt make peace !

He shall cause them that come of Iacob to take root , &c.

You see how sweet God is in afflicting his Saints , how he preserves them , and hears them in whipping them . Here he shewes three great differences between Three differences in the afflictions of the godly and wicked . the afflictions of the godly , and of the wicked .

The first is this , saith he , have I smitten him , as I smote those that smote him ? Or is he slain according to the slaughter of them that are slain by him ? That is , the Lord doth not lay such a weight of affliction upon his children as he doth upon wicked people , that is one thing , therefore he stays his rough wind in the day of the east wind . No east wind blowes on the Saints : for in Scripture language that is the wrath of God . All the other winds are growing , but the East wind , is cutting , and chilling .

Secondly , it is said , God will debate with them , that is , besotted carnall men , as Pharaoh , and others , he layes afflictions upon afflictions upon them , and they never know why , it makes him a sot , and he brayes him as a fool in a Morter : but I will debate with him , saith God , I will reason the case , As a father when he whips his childe , will you do so again ? saith he , And , is this handsome ? The Lord never whips his childe , but he debates with him .

Thirdly , the issue , and fruit of it , All the fruit is , he doth it to take away sin , he will make all the stones of the Altar as Chalk-stones ; he will beat them to pieces , that is , they shall pull down their Groves , and their Altars , as you do Chalk-stones when you burne them , and beat them in pieces .

This should make us sweeten our thoughts of God ; he is sweet in his providence ; in his Ordinances , in his corrections , we see what a good God he is , how he draws water out of the Flint , he draws arguments of grace , and mercy , and goodnesse , to save wretched creatures any way , in such a way that if we were Judges we would condemn our selves . The Lord sweeten your hearts , and raise up your souls to apprehend his mercy .

Expositions and Observations on ISAIAH 28 , 15. Because ye have said , we have made a Covenant with death , and with hell are we at agreement , &c. We have made agreement with hell .

NOt that they said so : but God brings in their thoughts , as in Iob , Depart from us , we desire not the knowledge of thy laws . That is the difference between Gods book and mens books ; men write books according to the words of men , but the word of God is according to their thoughts ,

Here are four or five things noted of wicked men . Four things observed of wicked men . 1. Their v. in conceits .

First , we have made ( say they ) a covenant with death , and with hell we are at an agreement .

The meaning is not , that they did draw writings between them , and hell : for hell will make no agreement , but the meaning is , they were assured in their conceits that they should be delivered from hell , and death , and misery . As a man that hath made a Covenant for his land , &c. and hath got witnesses to it , he hath made sure , he hath it in black and white : so there was a foolish confidence in them ; they assured themselves that they should escape , as if death and hell had given them an acquittance , and had sealed it , and there had been Covenants drawn between them and the Devill . That is one thing .

But , saith God ,

Your Covenant with death shall be disannulled , and your agreement with hell shall not stand .

That is , you shall see that all those conceits are but vaine . Just as if a man should go , and make a Covenant with his neighbour , and buy his land , and he should never tell his neighbour that he would sell it , this agreement would be broken , and the Covenant would not stand . So , you build Castles in the aire , you make a Covenant , and agreement in your conceits , that you are safe , and you hope the best , and God is mercifull , but the day will come when all this will be done away , As Iob saith , it is just as a Spiders web , that is , a fine thing that she hath been working all the week , and then the Maide comes to make clean the house , and all is taken away with one stroak of a brush .

Another thing is , the Lord compares them here to Illustrated in two comparisons . Comparison . 1 people that would hide themselves by the sea side , where the tide comes up . As you see sometimes when the tide is low , there are green medows , and bushes before it be high spring ; and there they hide themselves , and the water comes and overflowes their hiding place . If they stay there a while , and it may be are asleep , the tide comes and drowns them all . Do ye not think a man were mad that should go and hide himself in a hole of a bridge , and sleep when the tide was low , and then the tide come in and overwhelm him : So it will be with thee , if thou receive not Iesus Christ .

We have made lies our refuge , and under falshood have we hid our selves .

Mr. Calvin saith , they may be compared to little chickens , or partridges , that run their heads in a bush , that hide their heads from the Hawk ; the Hawk sees all their bodies , onely in a conceit they hide themselves thus , that is , they hide their own eyes that they may not see the Hawk : but they do not hide their bodies that the Hawk may not see them . So men shut their eyes , and have many conceits ( O the Lord deliver us from it ) this is the hope of wicked men , drunkards , and whoremongers , and sottish creatures , that come not up to take Christ .

The Lord after compares them to little children Comparison . 2 in bed .

The bed is shorter then that a man can stretch himself on it .

As little children , when they hear thunder , they run under the sheets and blankets , and think they are very safe : so we conceive that we shall be delivered . But truly all the shifts thou hast , shall be no more to keep thee when the Lord comes on thee for a drunkard , or an unbeliever , or a persecutor , then the sheets , and blankets can keep them from a thunderbolt if God send it .

I , but these were but comparisons , and the people were ready to mock the prophet for it : Saith he , Mock not , least your bands be made strong , for I have heard from the Lord a consumption determined upon the whole earth .

Give ear , and hear my voice , hearken to my speech . Doth the plowman plow all day to sow , &c.

This is the manner of the prophet Isaiah , especially when he speaks of the miseries , and judgements , that shall come upon people , he mingles comfort for the poor Saints . This he refers to the Saints that were upright . And to comfort them , he takes a comparison from the Husbandman that plows the field . For the creatures are Gods Characters : God hath written his will in his word at large , and he hath written a copy of it ( as it were ) in the creatures , that by the one we might be enabled to understand the other . For we understand not one line of this blessed book any further then we are taught . Now God hath so cast things in this world , not only for the use and good of man , but he hath cast things by his creation and providence , in such a way , as that every thing might resemble heavenly things . Therefore it is said , God hath given discretion to the Husbandman to do this : the Lord hath ordered the earth so to be plowed , and managed , and the corn so to be threshed , that thereby we might have a shadow of spirituall things , comparing it with the blessed word .

Doth the plow man , plow all day ? God deals diversly with weak and strong Saints .

What is the meaning of that ? It is thus , you poor Saints , God plows you , and harrows you , and if the Lord follow you with one affliction after another ( that whosoever escapes , you suffer , if not without , yet within , and sometimes you have both ) you think God deals wonderfull strangely with you , Sayth he , look on the plowman ; if ever you see one plow , you will say , yonder man doth but plow , and harrow the land , and make it fit to sow , Barly , or Oats , or Wheat , he hath some end in it : they are the common heaths that lie unplowed : but where there is good ground they plow it , and when he hath plowed , it is his discretion to sow . So it is , that when the Lord continues his afflictions upon thee , thou shouldest consider that God , that is thy good father , hath some gracious designe to sow Barly , or Wheat , or Rye , to sow some grace more : And what though he plow thee , or me , or another more then other men or women ? Some lands are plowed thrice , some four times besides the sowing , they are so tough , and dogged . So some natures must be ofter , and deeper , and longer plowed .

Therefore stare not so much upon the affliction , but consider the gracious designe , and purpose of God to sow thee , and to do thee good . Thou , and I have barren hearts , and there is little corn that is pleasing to him there : therefore he meanes by the afflictions that he layes on thee , by such a sicknesse , by such a perverse husband , by such an ungracious childe , or losse of estate , the Lord means to sow thy barren heart ; and then blessed be his name . If the Lord do that , thou mayest well suffer him to plow , and harrow thee any way , with any instrument as he pleaseth .

Then he takes another comparison from threshing .

The Fitches are not threshed with a threshing instrument , neither is a cart-wheel turned about upon the Cummin , &c.

That is , the afflictions of the Saints , are also like the threshing of corn : as there is no land that bears corn without plowing , no more can we enjoy it without threshing , some more , some lesse , some one way , some another . Now ( saith he ) in the manner of afflictions you may observe two things from the threshing of men ; which was in another manner in those countries then with us : It was trod out with the Oxe , and they did bring a wheel , and horsmen to ride upon their corne in those dry countries , And some was beaten with a staff , and small corne they did whip out with a rod. So saith he , there are two things to be observed in the manner of Gods dealing , you that are weak people , weak Christians , the Lord sees that you are little Fitches : Fitches is a little graine , and Cummin especially , Christ calls them little things ; yet little and weak Christians are like Cummin and Fitches , God will not bring a Cart wheele over them that shall bruise them to pieces , and make them worth nothing , but he will beat them with a staffe , and the Cummin with a rod ; that is , where there is a little , weak Saint , the Lord will take a little wand , a rod , a small , light affliction .

But bread corn is bruised because he will not ever be threshing it , not break it with the wheel , &c.

That is , sometimes also God meanes to lay all the afflictions ( as it were ) at once upon his childe , where he sees a strong Saint many times he brings his horsemen , and his cartwheel , as he did with Iob ; you know Iob had but a bout , and so he goes over , and some of his days before and his days after were comfortable , God brings strong afflictions upon his children .

The reason is , because God will not alway be threshing , he will not alway afflict , for then the spirit of man would fail before him .

If thy afflictions be light , say , I am a little Fitch , or Cummin , if they be heavy , say , they will be short ; for the Husbandman , though he deal more coursly with his Corn then with his Fitches , yet he takes it into his Barne , and laies it up safe : so though thy afflictions be sore , thou maist from the practice of the Husbandman say , they will be short : therefore indeavor to learn a little from afflictions , and how to carry and behave thy self like a Saint , wait patiently upon God , to know Gods design and meaning .

This also cometh forth from the Lord of Hosts , which is wonderful in counsel , and excellent in working .

What is the meaning of that ? That that made the Prophet cry out , that the Lord was wonderful in Counsel , and mighty in working it , was this , to see the harmony between Gods Works in his Books , and in his Creatures : O who would think when a man is plowing , that there were such a mystery there ! that he should fetch a glorious mystery in afflicting his Saints , from a little Cummin . This also is from the Lord of Hosts , which is wonderfull in counsell , and excellent in working , that he reveales his blessed will in his book , and gives such a glorious copy of it in the creatures , that we may understand the one by the other . Thus have I shewed you a little of the meaning of the word of God in this Chapter , as I understand .

Expositions and Observations on ISAIAH 40. 1. Comfort ye , comfort ye my people , saith your God .

YOu shall finde that in the Scriptures , especially Consolation a duty . in the New Testament , we are commanded to comfort one another , as much as to exhort , and more then to reprove : It is very ordinary , Comfort one another . Though the other duties to the Saints in the New Testament are full of consolation : The Apostle from every argument , would have us draw comfort from the coming of Christ , and every thing almost .

There are these four things that I shall speak of , Four things , hinder Consolation . that hinder the consolation that might be in your souls . If I take away those hinderances , it is as much as if I did positively comfort .

Impediment . First The first is , ( I will not say you want faith , but ) you have a faith of the Law , and not of the Gospel : You believe in God , but not in Christ . My meaning is this , your saith is begotten , and bred , according to the doctrine , and principles of the Old Testament . It is good , and true , but it is bred , and nourished , according to the principles , and strain of the Old Testament : which ( old ) Testament ( saith the Apostle ) is done away . You need not stumble , you know my meaning , your faith is not yet come clearly , according to the strain , and course , and frame of the New Testament .

You will say , There is but little difference between the old , and the New Testament .

Look how they be opposed , 2 Cor. 3. Gal. 2. and in the Hebrews ; that is the main business to shew the difference between the old , and New Testament .

Now that your faith is so , it will appear three ways . Which appears three ways . First , there is a Heathenish desire of sanctification , of holiness . Holiness is a blessed thing , and there are none desire more earnestly , sincerely to be holy , then the Saints in the New Testament : Holiness is upon the bridles of the horses of the Church ; yet there is a desire of holiness in the soul , that is , legal faith ; that by the earnest desire of holiness , a man may see the frame of his faith to be legal . There may be a thirst that ariseth from a Feaverish distemper of body , that is not good . Therefore truly , a man may desire holiness , more then happiness ( as you are wont to express it . ) He may desire holiness , and to avoyd sin , more then Hell it self , and any thing in the world . He may say , he would not for a world , but overcome his lusts ; and O that I could overcome my frowardness , and my pride , and yet it may be a Heathenish kinde of thirst . I have known people that have gone every day to hear , and have wept , and desired holiness , and yet out of a Heathenish desire of holiness .

Why ; what is the meaning of this ? how comes this about ?

The soul resolving to be justified , and to finde favor with God ; partly by the righteousness of Christ , and partly by some grace ; not that it hath , but that it hopes to have : Therefore the soul , as a Feaverish man reacheth out , and layes down this conclusion , I must be holy ; and there are some things , if I could reach them , then I should be well ; and so the Feaver grows higher and higher . And God crosseth him ; for it is against the way of the Gospel . God will do no good to us , if we go contrary to his glory : Therefore if we weep our hearts out , we shall not have it , for it is a designe of our own , saith God , You will not be content with the righteousness of Christ , but you will have something to make it up ; you will believe , and be holy , but you shall go my way or not at all .

Now a Saint that is according to Gods minde , first upon believing in Jesus Christ , and his righteousness , his soul is fully satisfied , and he is at peace ; He saith , Lord , whether I be holy , or not , I see a full righteousness in Jesus Christ to justifie me , and to sanctifie me , and pacifie my conscience . And Lord here I am , Thou knowest that I have nothing but my old nature ; thou art wise ; all my sins are done away , do with me what thou wilt : If thou wilt put me to pain , or into poverty , or into Hell , or suffer me to go in rags , all my life long , do so : As a godly man said , If pride , and frowardness must have its work , though I had rather go to Hell for the time ; yet here I am , I rejoyce in my spirit , because I am accepted of thee . So , here is a desire of holiness , but it is not Heathenish ; as if a man could have no assurance , and comfort in his soul , till he had gotten such a degree of grace . These are Feaverish desires .

Secondly , It appears to me , that your comfort is not right , that your faith is not according to the Gospel , because of the startlings in your conscience after sin . That when God suffers the soul to be overtaken , and to fall , the soul startles ; that is , horror seizeth presently upon the conscience , and hardness upon the heart ; there is a startling , that makes a man that he cannot go on in his calling , that makes all his neighbors take notice of him , as if he were not his own man . ( Take it as a general rule , the most , and the greatest dangers , or the most dangerous errors , border nearest on the most glorious light . ) It is blessed to startle at sin , and to desire holiness ; but I say , there is a Heathenish desire of holiness , and startling at sin , that argues , That the conscience is not quieted in Christ .

Object . You will say , when a Saint falls into sin , shall he take no notice of it ?

Answ. Yes , and have no peace till he have poured out his soul to God : But yet as a Son to a Father , and his assurance is whole still . Thou art my beloved father , and all that is befaln me ; thou hast suffered it , and hast a hand in it . I confess Father , I am an unhappy childe ; there is never a member of thy Son Christ , that thou hast more trouble with , then with me , there is none of them so vile , and so the heart is all wholly poured out freely , and fully to the Lord . The other cannot ; but he is hardened , and startles at every thing , as a man going among wilde Beasts .

Thirdly , It appears to me , that your faith is not come to be right , by the defilements you have from the creatures : Your faith is not according to the Gospel . When men are defiled with lawful things . Nay , so much , that some men cannot eat , or go to bed ; one while they must eat of one dish , and not of two ( though sobriety be a Gospel grace . ) And one while they must eat one meal a day , another while one meal in two days . I have known one eat but one meal in a week ; and let them eat little or much , they defile their consciences . One while they must go so in their apparel with lace , and after that , lace damneth them . Though sobriety be good , in cloaths , and diet , yet this shews that they are defiled ; for to a good man every thing is pure , but to others every thing is impure , because his conscience is impure ; that is , His conscience is defiled , and so he is taken prisoner ; his conscience is not sprinkled , and washed through the blood of Christ ; therefore in these things , he is tangled endlesly . Now if ever you will have comfort in your souls , that is true and solid : for there may be comforts according to the Law , but they will not last , they will be out upon the least breach ; but if the Lord frame your faith according to the Gospel , your comfort will be solid and lasting .

Impediment . Second The second thing is , having faith according to the Gospel , labor to live by faith . Many of you have a little faith , and true Gospel faith ; but you do not live by it , you live by sence . It is a proverb in Scripture , The just shall live by faith . I shall have occasion to open that when I have more time , and therefore I proceed .

Impediment . Third A third thing that makes your comfort short , is the slow coming of grace into your souls . You finde grace come in but slowly ; you believe , and labor to believe according to the Gospel , and yet grace comes but slowly and poorly ; you have been so many yeers , and have scarce any grace .

For your comfort , this is one thing ; thou that hast but little grace coming in so many yeers : I tell thee , God saith that grace is like the springing of the sea ; or the springing of the yeer . Now in the springing of the sea , when men would have a tide for their passage , a man is glad to see a little turning of the water first , it is so much the nearer : then he observes , and is glad to see the Sea rise , and cover a few stones or marks , though it be little : but stay till it be almost full Sea , when it is high tide , then every thing almost is covered on a sudden , the tide over-runs all . Take it in the spring of the yeer ( for we should learn something from the creatures ) about February , you are glad to see the buds of Haw thorn ; you look a week together , and it grows a little , and you see no other , it is a signe that Summer is coming . In the beginning of March it may be there are two or three things more , and they come slowly , and you are glad to see them , and look on them every day . In Aprill or May , the Gardens are full of Flowers , and the fields full of grass ; you know not what to observe . So it is in experience , in the beginning the Lord makes a Saint glad of a Primrose , of a little turning of the water , that the blood , that the stream is turned ; if he begin to hear the word , that hated it , and to rejoyce in the company of good neighbours , that hated it , two or three little Primroses . But grace comes as the tide ; stay a while , and thou shalt see such a flowing of grace in thy soul , that thou knowest not where to look ; such a tide of love , and joy , and knowledge , such innumerable lessons , that thou knowest not where to look ; Therefore wait upon the Lord , & thou shalt see grace come in as the tide .

impediment . Last Lastly , thou dost not ( it may be ) make use of the experiences thou hast had of God . Thou hast had abundance of experience of the Lord ; and we are apt to forget : As Christ saith , do you not remember the loaves the other day , and do you now doubt whether you have bread ? O yea of little faith ! Truly the very creatures will rise in judgement against us , that having had so many experiments of God , we are so shie of trusting God , and thinking well of God . Didst thou ever see a Dog ( let me instance in that vile creature ) ( for God would have us learn from the creatures , and God hath cast them so that they should not be onely for our use , but every thing in reference to his Gospel , that we may not only occasionally draw such things that hap hazzard fall out , but to observe their nature , and qualities , and learn somewhat from them ) you see in a Dog , when he hath abused you , it may be against his will , and it may be you have beat him ; he runs away , or he comes with fear , and is very shie , and will hardly come to you : but take him in your arms , and stroak him , and all his fear it gone ; when you smile , he thinks you mean him no hurt , he hath no thought of your former anger . So we come many times to the Lord , and are shie , and tremble , and fear , and think he means to hurt us , and what are his thoughts ? How oft hath God taken us in his arms and stroaked us , and laid us down again , and yet we fear again , and are worse in many respects then the bruit creatures . When the Master hath the Dog , he may kill him if he will ; but he stroaks him , and the Dog thinks his master means well to him : so , many times God might kill us , and throw us into Hell , and catch us at advantage , yet in stead of that he loves us , and imbraceth us , and layes us down again ; and yet we are so shie , we fear , and distrust him . We have not that plainnesse of heart as that old Martyr said , I have lived eighty yeers , and he never did me any hurt : So God many times hath had advantage to have thrown us into hell , yet he hath kissed , and stroaked us . Why should we be so fearfull , when afflictions , and troubles come upon us ? These things procure sadnesse , because we do not trust in that God , that in our extremity hath been friendly , and fatherly to us . The Lord help you to lay up these few broken words in your hearts .

Expositions and Observations on ISAIAH 65. 5.

I have spread out my hands all the day unto a rebellious people , which walketh in a way that was not good : after their own thoughts , &c.

Which say , Stand by thy self , come not near to me , for I am holier then thou : these are a smoak in my nose , a fire that burneth all the day .

THe Lord doth here reprove , or rather shew his indignation against hypocrites . Here is their description , they say , stand by thy self , come not near to me , for I am holier then thou , yet they were a rebellious people , as we see before , the Lord spread out his hands to them all the day long , and they walked in their own wayes , after their own thoughts . The thing I drive at , is , to acquaint you with this ;

How hatefull , how abominable hypocrisie is to God .

Their hypocrisie was , that they thought , and they said Hypocrisie a hatefull thing to God . to their brethren , stand off , I am holier then thou , come not near me , &c. yet it was but outward holinesse , and the Lord saith , they are a smoake in my nostrills all the day long . The meaning is not , as if God had nostrills , though usually where you read of the anger , and wrath of God in the Hebrew , It is said , Gods nose , God tooke this to his nose , when he was angry . But when he saith , they are a smoake in my nostrills , God takes the comparison from man , as it is oft in the proverbs , a sloathfull messenger is as vinegar to the teeth , and smoak to the eyes , that is , very sore . So God saith , hypocrites are as a smoak in his nostrills all the day long , that is as smoak in a Kiln , or in a smoaky house where there is a bad chimney , it is a wondrous troublesome thing , especially if a man be driven to continue all the day , a man is not able to bear it , the smoak will fill his eyes , and his nose . God takes the expression from men , to shew his indignation , and displeasure a gainst hypocrisy . My aime is to make you sensible , how displeasing to God hypocrisy is .

Hypocrisy , take it in the grossest sense ( though there be a hundred degrees of it ) is when men seeme and are not , when you say , and do not , as some expresse it ; when you pretend to be that you are not , or pretend to be more then you are ; for so it is here , I am more holy then thou . That is hypocrisy , when you seem what you are not , or in degree more then you are ; yet that lesse degree is as a smoak in Gods nostrills all the day long . It is abominable to God ; and that is the reason that Christ eight times in the same Chapter , Mat. 23. pronounceth Wo to you hypocrites , Wo to you hypocrites . It may be the Lord may call an hypocrite : for an hypocrite is but a sinner though he be the worst of sinners : but hypocrisy is abominable to God .

The reason is , because such a man Idolizeth every Proved from two reasons . 1. The hypocrite honours the creature above God . creature , and makes every creature more then God , he honours every creature more then God . For he knows that God deales with his heart , he knowes that God deals with his heart , he knows that God sees his heart , and men , and children , and every thing , sees his outward life : now he is more carefull to please men and creatures , and to carry himself religiously , and devoutly , as a Saint before men , then he cares how to carry his heart before the Lord , which is as if he should say , I do more honour , and respect every creature that seeth my outside ; then the Lord God that views , and sees my heart . What can more provoke God , when God is put below every creature , and every creature is advanced above him ? That is one reason .

Another reason is this , because that the name of God is more dishonoured , and his Gospell , and his Kingdome 2. Hypocrisy contributes most to Gods dishonour . more scandalised by them , then by all the world besides . The Saints sometimes dishonour God by weaknesse : but carnall men usually know in their consciences that it is but weaknesse in such a Saint , looking on the course of his life , and the frame of his spirit : but hypocrites , the world seeing sometimes their base doings , are ready to curse them ; Here are the men that go to such Lectures , and such Sermons , and thus they cozen , and over-reach , and all their Religion is of the same stamp ; they are all hypocrites , as this sanctified brother , cheaters they are . This doth transfigere nomen Jehovah ( as blasphemy signifies ) it makes men pierce through the name of God , and of Christ , God hath so fastned it on my heart how abominable it is , that it cannot out of my thoughts : therefore God may have an end in it , to reach some of you at this time , though you have been as a smoak in his nostrills , though you have kept God no a kilne ( as it were ) by your villany , by seeming what you are not ; or to be far more then you are . For take it from God , for it is from him in a speciall manner , let us all look to our selves , let us all consider our wayes , and let all take heed that we seem , and pretend not to be any thing in Religion more then we are in our closets ; That we may be able to say , O Lord , if I were at thy tribunall , this is true , I desire thy glory , I seek thine honour , and the welfare and advancement of thy people , and so whether I be well , or ill , or live or die , I care not . Look to it , and wo , wo , wo , to those among us whosoever they are , let them be Magistrates , or Ministers ( I leave them to the Lord to point them out ) that drive on Iesuiticall designs under the pretence of Religion ; They talk of Reformation , and I know not what , and a blind man almost may see their covetousnesse , and self-seeking , and oppression of the Saints . Whosoever thou art , thou hast the worst end of the staff , be sure . The hearts of the Saints are touched with the same loadstone as the heart of God , they judge as he judgeth , and as God saith , such people are a smoak in his nostrills , so they are in the eyes of the Saints , they curse such . They pity wicked men when blindly they go against the Saints : but when thou puttest the best side outward , and pretendest to be holy , and thou knowest , thou couldst eat all the Saints of God , and throw down the Worship of Christ , O there are many prayers against thee , and there is a harmony between the hearts of the Saints , and the heart of God . God saith , ye are a smoak in his nostrills , and so say the Saints . It grieves me more at the Jesuiticall designes of some , then all the proceedings of the Cavaliers . Wo be unto them : there is nothing done in secret , but it shall be open , there is nothing spoken in the ear , but it shall be published on the house top ; all their villany shall come out .

And so in trading , a man must take heed of many professors ( I hope the generation of the Saints shall not suffer by it ) in buying , and selling ; a man were better deal with carnall men , then with some professors in the City that I have knowen .

I speak this to thy comfort that art such a one , though thou be the very heir of hell , Mat. 24. they shall have their portion with hypocrites , as if hell were their inheritance , Yet for thy comfort know that an hypocrite is but a sinner , though he be as far from heaven as any . For there is that that magnifies Christs love , he came to die for sinners , and thy conscience tells thee , I am the man that the minister meant , my trading is so , I know what accompts I keep , and what wares I sell : though thou be , yet I trust God means thee so well as to bring thee to Christ , and when thou art as bad as thou canst be , think yet thou art but a sinner , the Lord doth but rank thee among sinners , learn this short word , to see how hatefull hypocrisy is .

Expositions and Observations on ISAIAH 66. 12 , &c. For thus saith the Lord , behold I will extend peace to her like a river , and the glory of the Gentiles like a flowing stream : then shall ye suck , ye shall he born upon her sides , and dandled upon her knees , &c.

THe prophet in this Chapter speaks of the calling of the Gentiles by the Iews ; what glorious times the last times should be when the Iews that were the eldest sister , as the Gentiles are called the little sister in Scripture ; we have a little sister and she hath no breasts ; when this eldest sister should go and carry the youngest , when they should go and call in the Gentiles , and feed them and cherish them , as the eldest children use to do the youngest . They shall bear them upon their sides , and dandle them upon their knees ; as we see children nourish one another , especially the elder do the younger . So they should be tendered , they should bring all their brethren as an offering to the Lord ; they should bring them upon Mules , and upon swift beasts , and when they could not go on foot , they should put them on hors-back , and if they could not ride , they should put them in charets ; and if that were too harsh they should put them in litters , that is , they should do any thing to nourish them , and to bring them up . We may well reason , if the children be so fond one of another , as that they should carry them , and let them hang on their sides , and dandle them on their knees , much more fond will the Lord be to those children : Therefore in the next verse he saith , As one whom his mother comforteth , so will I comfort you . God shews the dearness God and the Saints fond of each other of his love , by those little sparks of love in the children of God one towards another . But his love is very high , a kinde of fondnesse , he will dandle them on the knee . Why ? Cannot he do them good but he must dandle them in the lap ? There is a holy spirituall fondness between God and his people . He is fond of them , and they are fond of him .

It is not every Saint that is so ; thou mayest be a Saint , and yet be a stranger to all that I am to speak of from this text , But there is such a thing . Because a Saint , if he be a right Saint , you cannot put before him any pitch of grace and holinesse , but he seeks to attaine it . As when Christs Disciples came into the companie of the Disciples of John , and Johns disciples knew how to pray , and they did not , say they , Lord teach us to pray . So you need but put a higher degree of grace before a right-hearted Saint , and he will be sick , and never be well till he hath it . Therefore I will present you with such a temper that is in some Saints , that they are fond of God , with a holy , not with a sinfull fondnesse : as your children , they are fond of you sometimes with a great deal of sin ; but this is a holy fondnesse .

First I will shew you that it is so .

Secondly , I will shew you which way God makes his children fond of himself .

The first thing is this , that a fond childe will never Proved in five particulars . suffer his father to go out of his sight . Beloved , one may be a Saint , and yet may see his father , but as a childe at nurse , once a quarter , or so . It is ordinary with the Saints , they see their father it may be at such a Sermon , or at such an ordinance , or in such a private chamber , where they have examined their soules ; and it may be they do not see him in a fortnight after : and they make shift with grace received , with the impression of Gods love ( when they saw it ) and with a little help of the creature , and the comforts of the world , to hold up till they see him again : this is the life of most Saints . But there is such a temper of a Saint , he is so fond of God that he will never let God go a moment out of his sight , but he will cry after him . My meaning in a word is this , that there is such a temper , if thou and I had attained it , that God can never go out of ken , but I alwayes behold him , and see him alwayes beholding me in the face of Jesus Christ ; I am alwayes with him . See it in the Saints , David was a fond Child ; Thou seest my thoughts , saith he , and my speech , when I sit down and when I rise up , thou knowest all , and whether shall I go from thy presence ? It was not in a hypocriticall way that he might flee from God : but when I awake I am alway with thee , When I walk abroad , I have set God on my right hand that I might not sin , when a man is alwayes in view ; when Gods eye is alwayes on him , and his eye alwayes on God , what a blessed thing is it ! Such a Saint , let God but hide his face , and he is troubled , let God go but one hour from such a soul , and he is ready to cry out his heart , as we see in a fond childe . That is the reason there is so much carnalnesse in the Saints , that they have so many unsaint-like tricks , like the men of the world ; Why ? They go behind Gods back , they think God is a sleep a while , and they may dispatch their businesse ; whereas Joseph said , how shall I do this thing and sin against God ? God was in the view of him , when he was with that wretched woman : so a man would say , how shall I pretend my office is for the good of the publike , and for the glory of God , when it is to in rich my family ? God may be out of sight , and ken , and yet you may be Saints : but there is a more glorious life , when a man always walks in Gods sight , God seeing him , and he seeing God . These things are not for the head , but the heart . Now talk with thy heart a little , and see what is thy temper , and thy way , and if thou finde it not thus , tell God ; the minister said that there be Saints that live gloriously , that are fond of God , that are alway with him , sleeping , and waking , at bed , and board , they are never out of his sight . Lord make me such .

Another thing is , that a Saint that is grown fond of God , he will never be still or satisfied with any creature . A childe that is not fond , you may give him twenty baubles whiles his mother goes to market , or doth other things , but if he be grown fond , a thousand of those will not satisfie him . So a true Saint hath much of God , and little of the creature ; a man may be a true Saint , and be much upon the creature , but when the soul grows fond of God , no creatures , or rattles will serve , if God put the creature into his hand , he is glad , but if God be away nothing wil serve him : As a childe that is fond of his mother , give him a Rattle or a Cake while he is in her hand , he is glad , but nothing will still him without her .

A third thing is this , there is an exceeding boldness in a fond childe to ask any thing of his father , truly such a boldness as were rude in a stranger ; a childe will sit in the lap of his mother , and snatch a thing out of her hand : So people may talk of forms how people should pray , and stand half an hour confessing of sins , and so come on by degrees , but one that is fond of God with an holy fondness , he knows he may leap into his fathers lap at any time , and fall into his arms , and ask any thing without courting , and complement .

There are some Saints that cannot at any time get to God , and ask any thing , but they have much ado to set their hearts , and to get off the guilt that is between them and God as a cloud ; they have much ado to get a little adoption to call God Father , and to lay hold on the promises : but there is such a temper of holy fondness , that there needs not all , or any of this : God and the soul are so well acquainted , and always together , that as soon as ever he comes he can ask any thing , and in a holy boldness snatch it : for the Kingdom of heaven is taken by violence , therefore saith God concerning my sons and daughters , Command ye me . A childe can command his father , and say , I must have a new coat , I must have a new book , or I must have a ball to play with : so a Saint can say , Father , there is a covenant , thou art my Father , and I am thy childe , it cannot stand with thy Truth , thou wert not just if thou shouldest deny me any thing that is good : O this is a holy boldness ! As a childe can creep into his mothers breast , and pull it out with his hand , yet because there is an inward love , she bears with it , and smiles in his face . It argues a great deal of neerness to God when one is always in a readiness to ask any thing . I have observed that souls that are far from God , they must always go upon their knees , but a soul that is neer can pray standing , or walking , or talking , as that good man that you read of in the Book of Ezra , he can pray with his hat on , he can pray in his bed , or where you will , when he is is communion with God . It is a most glorious thing , and a grace that I have seen in some Saints , and it hath made my soul sick to have it , to have a soul alway in such a temper , they can speak a spiritual word at any time , as it is said of Bradford , to have a heart so familiar with God , that it can speak in a moment : A weak Professor prays , and he is put to it to the utmost for his duty in the morning , and he gos behind Gods back all the day till night , and unless he set aside all his work , and go upon his knees , he cannot pray as he buys , and sells , and trades .

Fourthly , there is in a fond childe a holie carelesness , of casting himself , bodie , and soul , and familie , and busines , and affairs and all upon God , Be carefull for nothing . It is not to make careless Christians : but it is true in one sense , when in a holie carelesnes , a man casts himself upon God . It is your weakness , much of your dispute , concerning grace , and salvation , and justification ; a fond Childe of God smiles at it ; he can come near his father , and catch him , and hold him , and say , I know whom I have trusted , on whom I have layd my soul ; As a man that puts his estate in another hands , can say , I know whom I have trusted , A weak saint thinks little of , and cares little for the service of God ; but he cares much for his owne safetie , and security , and salvation : a strong , fond saint takes less care for his owne salvation , but he cares much for the service of Iesus Christ . For ( thinks he ) let the Lord Iesus look to that ; he hath taken on him to die for my soul , and he hath promised to receive it ; and he hath sayd he will not cast away them that come to him , I have cast my soul on him , sink or swim , I will not trouble my head with that , but all my thought , and care shall be how I may please Iesus Christ , and love and glorifie him . It is a blessed pitch of grace when a saint can come to that carelessnes , that a man is not thoughtfull for his soul , when he hath brought it to Christ , leave it there , and think not of it , but think of the work and will of Christ , and how to honour him . As suppose you meet in the way as you travell , an enemy , a man that ( it may be ) stands there to destroy you , though you meet him you know not his purpose , if you did , you would go another way ; now when you meet the man , there is one of these two things to be done , either concerning your safetie , or your carriage to Christ . Now a saint is apt to take Christs work , and lay aside his own ; another man doth not care in that case , how he is pleasing to Christ , and carries himself to him ; but his care is how he may get off from his enemy , that he may not kill him , and take away his life : that is our errour ; we should leave that to Christ , he hath put an enemy before me , and he cannot kill me without Christ give him power : but my care should be , how to be pleasing to God , and so to speak , and think , and do . As for outward things , and for the body ; so for the soul , my care should not be so much whether I shall be damned , or saved : I know into whose hands I have put it ; but my care should be , how to walk more holily and pleasing to Christ , and for the edification of his Church and kingdome ; this a childe that is fond of God will do .

Fiftly , a Saint that is fond of God in Iesus Christ , he seeth something of God in every thing . As they say of love , one that is in love , sees nothing with her eyes , nor hears nothing with her ears but love : so a Saint that is fond of God , bring him meat , he sees the love of God in Christ in it ; bring him cloathes , or any thing , his eye is fastened more upon the love of God in Christ , then upon the thing . As the spouse in the Canticles ( for the Canticles is a book of fondnesse between Christ and his people ) she hears one talk , I warrant you ( saith she ) this is the voice of my beloved ; she is so fond of him , that she could not hear one talk , but she saith , It is my beloved , when she looks on the gallery , and the lattice , I warrant you ( saith she ) my beloved looks thorow that grate , and when she sleeps , her heart waketh . It is a blessed thing when we do not eye things in themselves , but so as we are able to see God in them .

And you shall know it by the various tempers of your souls : for sometimes you are more spirituall , and sometimes more carnall : when you are carnall , you use more of the creature , and never see God at all ; but when you are spirituall , you see God , and his love in Christ in every thing .

I shall now shew you how God brings his children This fondness wrought four wayes . to this holy fondnesse , and I would leave you longing for it ; and I trust in God to leave some souls sick , till God work , and bring up their souls to that ; I will name but onely four .

The first thing is , that God utterly convinceth a Saint 1. By disabling all the Creation to this end . of the vanity of every creature , and of every condition , he will never be fond till then : God lets him suck one creature after another , and then he sees the vanity of them . God puts him into one condition after another : O , saith a Saint , when he is sick , if I were well , I should rejoyce , and glorifie God : God gives him health , and then he is in a worse temper . When he is poor , saith he , If I had to pay my debts , and to set up handsomly , then I should serve God ; God sets him up , and lets his heart go after covetousnesse , and saith to him , Dost thou not see that thou art worse then thou wert before ? So God chaseth him from one creature to another , and from one condition to another . If he would be in the Country , God convinceth him that he will be worse then in the Town ; At last he saith , Lord , I have tried , and hunted all , and I see they are a company of vanities . And sometime when he is sick in body , and shaken in soul , God appears gloriously , and makes the worst condition better then the best : so God follows , and traseth , and chaseth him from one to another , till he bring him to see every creature vanity , and every condition ; and , saith a Saint , I do not much care what condition , whether he put me in prison , or at liberty , whether I be rich or poor ; well or sick , so he reveal himself to my soul . You will never be fond till you come to that , till God convince you of all conditions , and of the use of all creatures , and tire thee that thy soul may say , God is all in all ; I am indifferent what creatures I have , or want , or what condition I am in : for I have seen God to be all in all , I have seen nothing in riches , and in liberty , but as God comes into a condition , or is absent , so it is sweet or bitter , good , or bad . People that are professors in these sad times , they would not be so reaching , and griping and undermining , for offices , and places , and preferments , and I know not what , if they did see this .

Another way it this , that the Lord sheds his love into their hearts , Rom , 5. he poures it out , as you would 2 By Gods pouring forth his love in their heart pour out a Paile , or a Bucket of water ; God so over-powers the heart with his love , that there is no guilt , no hardness , no fear , no spirit of bondage at all left in the soul . Beloved ; why are not we more fond of God ? why is not he more deare to us ? The reason is , because we have many hard thoughts of him , that he may be an enemy as well as a friend , and I know not what he means : I look upon him at a catch , as with a staffe in his hand to strike me . There are abundance of those thoughts in the soul , especially in affliction ; some professors are ready to say , God hath found me out as an hypocrite , and plagueth me . In afflictions , ordinary professors loose more , though they talk of getting . But the Lord comes to some of his children , and so over-powers their hearts with his love , that there is not one thought nor imagination in their hearts , but onely of love to him , and then they will be fond : for when they see pure love in God , and nothing but a principle of pure love in them to God ; what should hinder but they should be fond one of another ? There is a homely comparison , a woman that hath butter in a dish , she melts some of the butter ; but if she take it too soon from the fire , there will be a core , a knob in the dish left , and being taken from the fire it grows bigger , till all be hard . So a weak Saint , by studying the promises of God , and the love of God , it dissolves much of the knobbinesse , yet there are some hard thoughts , and Iealousies , and suspitions : but God comes at last , and melts all the butter together , all the knobbiness that is in the heart , every thought , and imagination , of terrour , and guilt , and fear , that there is a clear , and pure principle of love to God , and then the soul is fond of him .

The Lord takes a great deal of delight to train and bring up his childe to be more in love with him : God will so traine and bring him up , that if he throw him into the worst condition that can be for body , or soul , and shall say , what thinkest thou of me now ? hast thou any hard thoughts of me ? saith God : No , saith the soul , all is Love . As for instance , I will tell you a thing , the worst on this side hell , I speake not of imprisonment ▪ or shame , but God may take him , and leave him to sin , and then the soul awakes , and thinks , good Lord where am I ? O what a hell have I in me ! for there is a hell in the heart , if God take off the vail of grace , if he draw the Curtain , there is nothing but hell in the soul : There are many sins that thou hast committed , that there is not a soul in the world that hath committed worse . This is true , saith a Saint , and dost thou not think , saith God , that thou art an hypocrite ? and that I shall damn thee for this ? No , saith the soul , I know I have nothing in me but of thy Grace , and if thou draw the Curtain , all is hell ; but there is nothing but love , even then after sin , there is not one hard thought , it makes the soul more fond : he saith , it is true , I am so , and there is no devil that hath worse thoughts , but the more need I have to go to my Father , for I am thy son , I am sure of that ; and seeing that I am weaker then I was , I have the more need to betake me to thy lap , and into thy arms , and so he grows more fond of God by sin it self .

Nay , I will tell you a greater then that . What can that be ? There is one greater , and yet all this cannot quench the love and fondness that is between the soul and God , that is , when God corrects his childe with one sin for another : It may be for his fault he lets him run to covet Places and Offices , &c. and the next day after , the Lord suffers another lust to carry him as in a Chariot to hell , that this may make him take heed how he looks after such things . This is the worst between this and hell saith God : Should I not now come , and break thee in pieces as a villain ? No , saith the soul , this is a wise design of thy love , and there is nothing but love in thee to me , and there shall be nothing but pure love in me to thee .

Learn these things , beloved , There are many that come to hear , and all that I can see from them , is , that if there be controversal , they dispute of that when they come home , but lay these things to heart , as it is said of Mary , and beg of the Lord to screw up your souls to that heavenly , blessed Life , that you may attain in this world . 3. Assurance of conquest over all kinde of enemies .

The third thing , before which a Saint will never be fond , is , God will convince him of an absolute , perfect conquest over all his enemies . A childe of God will never be fond till he be secure , and he will never be so till God shew him by his Spirit , that he is more then conqueror over most of his enemies , and that he is a certaine conquerour over all . And this is by faith : for by sense sin prevails over us , and if we say we have sin , we do not say true . But by faith , when Satan is most severe , he is conquered , and sin when it is most violent , he looks on it as a vassall at his foot , intreating pardon . It is said in Daniel , that Christ came to bring in everlasting righteousness , and make an end of sin . A Saint by faith sees sin ended , as hell , and damnation , and wrath , and the curse is so , sin shall be out of doors . There is no damnation to them that are in Christ . He hath redeemed us out of the hands of our enemies , that we might serve him without fear , as Zechary saith , from all our enemies : and he shall ( as Malachy saith ) tread his enemies as ashes under his feet .

This is that that keeps a Saint under , he cannot come to the height of love to God ; because there is some enemy that over-tops him . This day , when he hears that our souls are over sin , he is cheary : but when he comes home , there comes a sin or a temptation , and breaks all , and he is at a loss . Now when faith is scrued so high , as to tread on all enemies , on sin , which is the strongest : say it be a strong temptation of covetousnesse , thou studiest to purchase and to enlarge thine inheritance : suppose there be such a thing in thy soul , and it is violent , and thou hast offered to resist it , and thou canst not : thou mayst say , Sin , though thou be strong , and I cannot put thee cut , thou hast bolted the door , but thou art my slave , and in the blood of Christ , I am thy conquerour ; thou thinkest to conquer me , but thou art my vassall and my slave . And much more may he say so of Satan ; Thou molestest me , but thou art condemned , I am made Lord over thee in the blood of Christ . Grace , and sin will mount as the bird and the Hawk , and the one seek to out-mount the other : the bird for safety , the Hawk for prey : so grace and sin get one above another . O , saith grace , I would be holy : saith sin , thou shalt be covetous . I will pray , saith grace ; but I will make thee my possession , saith sin . When the soul out-mounts sin , to the place where dwelleth righteousnesse , that Kingdom that cannot be shaken ; that I see all my enemies beneath : and when they are most strong , and imperious over me , I look on them with a peaceable & quiet spirit

Last of all , and so I have done with this ; notwithstanding all this the soul could not be fond of God , but 4. By a spirituall ad hesion to the new Covenant . as God gives him a spirituall understanding of the new Covenant ; the enemies will over-mount the soul else . As for instance , to give you but one illustration , there are such pangs , and such a temper in the soul of a Saint , as that sometimes , nothing in the world can give him satisfaction ; there is sin , and temptation , and it may be paine in body : and where is God , and the spirit , and any thing to help ? God can help , but who knows whether he will or no ? now I am in the hands of mine enemies : In comes the Covenant , O ( saith the soul ) it is true , I am in the hands of mine enemies , and God may chuse whether he will rescue me . He might have done , but now he is bound in an everlasting Covenant , that ( with reverence ) God must help : time was when God might have cast me to hell , and he was not bound to save me , but the case is altered , God is bound to save me . Therefore saith David , Though my house be not so with God , yet there is a Covenant , this is my desire , and joy . Many times , the soul is so that nothing can relieve it but the Covenant that God is bound , that God cannot though he would desert him .

If you examine , what this Covenant is ; and whereto it is ? The Lord knows we are apt to measure him by our selves , and so we do in every thing : we think our thoughts , as Gods thoughts , and his thoughts as ours : therefore God is willing to condescend unto us in our own way : for that God that contrived a way of salvation before the world was , we may not fear but that that love will carry us thorow : but God would come in our way , and take that way that one man doth with another : because we are apt to measure God by our selves , therefore he comes and saith , and if that serve not , he swears , and if that will not serve , he brings a seal , and a Covenant , and then with men a man is safe enough : So , Gods word had been enough ; but because we should have strong consolation , that must be conveyed according to our apprehensions , and thoughts : there God saith , and swears , and makes a Covenant , and binds himself , that we may see him bound . Therefore saith the Apostle in the Galatians , If it be but a mans Covenant , none can dissanull it . As if he should say , I made this for your sakes , or else I have one , and none can alter it : but foryour sakes I came down , and made a Covenant like men ; and There are three that bear witness , and that is enough among men : therefore think my love will be constant to the end . So when a Christian is at a dead lift , this relieves him , not that God can save him if he will , but that God must , he is bound to save him .

It is a pitifull thing , when a man is in the hands of a thousand enemies ; and then can only say , peradventure God will save me and rescue me , but when the soul sees that God must rescue it , and there is a Covenant made , and sealed with the blood of Christ , and it is not possible to be broken , Gods Covenant is to save me , and preserve me to his everlasting Kingdom . Thus I have briefly shewed you that fondnesse that is between a Saint , and God ; and the book of Canticles is ( as I told you ) nothing but a book of fondnesse ( as I may say ) between Christ and the Saints . Therefore you should aime at the good of your souls , and seeing there is such a condition , that there are Saints that are so , desire the Lord to make you such .

Expositions and Observations on DEUTER . 4.

Now therefore hearken , O Israel , unto the statutes and judgements , which I teach you , for to do them , that ye may live , and go in , and possesse the land which the Lord God of your fathers giveth you .

Ye shall not add unto the word which I command you , neither shall you diminish ought from it , that ye may keep the commandments of the Lord your God which I command you .

Your eyes have seen what the Lord did because of Baal-peor : for all the men that followed Baal-peor , the Lord thy God hath destroyed them from among you .

But ye that did cleave unto the Lord your God , are alive every one of you this day , &c.

I Shall not go about to expound this whole Chapter unto you , you see it is very long , and therefore I will not abridge my self or you of time for that which is to follow : but onely briefly take notice of a few things in this Chapter which I shall touch upon : for they are sweet , and very serious words that Moses speaks to the people of Israel . One thing is in the fourth verse , saith Moses , Your eyes have seen what the Lord did because of Baal-peor : for all the men that followed Baal-peor , the Lord thy God hath destroyed them from among you .

But ye that did cleave unto the Lord your God , are alive every one of you to this day .

You shall read in Num. 25. 4. and in Num. 30. 15. that by the counsell of Balaam the people of Israel were brought to commit Idolatry at Baal-peor , Israel joyned himself to Baal-peor ; and the anger of the Lord was kindled against Israel . They were brought first to whordom , and then to Idolatry , as we may see in that Chapter , for which God cut off men and women about some twenty four thousand . And yet in this great temptation , some of them did cleave to the Lord , and those the Lord kept alive and destroyed them not : ye that did cleave to the Lord your God , are alive every one of you this day .

So that ,

It is a blessed and happy thing when people shall Observation cleave to the Lord .

The word is taken sometimes to stick , my belly cleaves or sticks to the dust . And so truly the word should stick a little upon our thoughts . Cleaving , it implies or signifies two things .

It signifies , first to glew , to unite two things together into one , and so you shall have it , Gen. 2. 24. They Cleaving to , implies two things . 1. A neer conjunction . two shall be joyned , and made one flesh , they shall be glewed ( as it were ) together . So you have it in Ephes. 5. And there is in that word , as that reverend Doctor Preston , I remember , observes , it signifies a greater union th●● any other in the world . Indeed , there is a great union between two boards glewed together : for I have heard Joyners say , it is sometimes stronger then the board it self , as a broken bone is stronger when it is knit , then before ever it was broken . It is an union more then marriage , more then between man and wife , yet that is the greatest in the whole creation . Beloved , such a union should be between our souls and Iesus Christ ; we should not hang loose upon Iesus Christ , we should be united to him as a man to his wife , yea something more then that : And therefore saith David when he found a loosnes in his heart , O knit my heart to thee , that I may fear thy name . Knit my heart ; as Ionathans heart was knit to David . Will you learn this now ? For our work is as Moses said in another kind , I have laid before you this day life and death , and ( saith he ) at another time , I have laid before you judgements and statutes : so our work is to lay before you the will of the Lord ; now this is one part of it , that there should be such a union between our souls , and Iesus Christ . And therefore learn this , when thou goest home , if thou finde a loosnesse between thee and Christ , remember this word , thou shouldest learn to cleave to the Lord , and pray the Lord to knit thy heart to him . When there is a loosnesse , that is , when many times , other things run between thy heart and God , sometimes thy husband , sometimes thy wife , sometimes thy money , thy wealth , thy cash hath thy heart : O pray the Lord to knit thy heart more and more to him .

But cleaving also is taken more usually , for sitting 2. A relative permanency with or abiding in the Lord , when others do leave him . It is a relative kinde of word , it is not simply ●●iting to God , or knitting to him : but when other things are in competition with God , when ( it may be ) others follow other things , and when both are laid before mine eyes , that I may follow the one or the other , then when I abide with God , this is called cleaving to the Lord . As I could give you diverse instances . Gen. 2. 24. A woman is to forsake her father and mother , and to cleave to her husband : that is , a woman when she is married , she hath two sweet objects before her eyes , her fathers house , her father and mother , and sisters and brothers , on the one side , and her husband on the other side , and his friends and relations : now when a woman leaves the one , and sticks to the other , this is properly called cleaving . You shall read also in 2 Sam. 20. 2. the people of Israel , every man of Israel , went up from after David . The people of Israel there , in a peevish humor , left David their King , and followed Sheba the son of Bichri , but the men of Iudah did cleave to their King from Iordan to Ierusalem . There the people were divided , Israel followed Sheba , but Iudah clave to David . In stead of many I will give you but one more , that is in the book of Ruth , you shall have there a good woman that had two daughters in law , her sons were both dead , and so she was going to return to her country , she was in a strange country with them , and she takes her leave of her two daughters , Chap. 2. 8. Naomi said to her two daughters in law , Go , return each to her mothers house , the Lord deal kindly with you , as ye have dealt with the dead , and with me ; that is , they had been kind to her sons and to her , for they lived in a strange country , now Farwell , The Lord grant that you may finde rest , each of you in the house of her husband : Then she kissed them , &c. And they said , surely we will return with thee to thy people , we will go along , we will not leave thee , No , daughters ( saith she ) do not so , for I cannot bear other children for you to marry , as the law was then . If I should lie to night with an husband , and have children , you would not stay so long , therefore I pray abide , and go not . And it is said , Orpah kissed her mother in law , and lift up her voice , and wept , and left her , but Ruth clave unto her . Orpah was perswaded , and wept , and took her leave , but Ruth clave to her , and said , Intreat me not to leave thee , or to return from following after thee : for whether thou goest I will go , and where thou lodgest I will lodge , thy people shall be my people , and thy God my God , Where thou dyest will I die , and there will I be buried : the Lord do so to me and more also , if ought but death part thee and me . So I say you see here , that when there was a competition , a kind of parting , then Ruth abiding with Naomi , that is called cleaving .

It is a glorious thing , that when the seeming servants The honour of cleaving to Christ . of Iesus Christ shall depart from him , when there is a division among professors , then to be able to cleave to Iesus Christ . That you may understand it , conceive that in the wayes of Iesus Christ , many times there are such times that abundance of hypocrites as well as Saints abide with him , they are sometimes still , like the waters of Shilo , there is no persecution or trouble in them , it may be there is a great deal of honour , and wealth , and riches with them , and many times a great party of the world sticks to him ; but there is a little tripp , and step in the ways of godlines , when there is a parting , when hypocrites like Orpah , shall weep , and repent , and so shall go with Christ no longer : if they do , one shall loose his friends , another his trade , another his wife , and shall lift up their voices and weep , and take their leaves ; then is the beautie of Christianity and the blessednesse of a Christian , to be able to cleave to the Lord in such a time as this is . This was the exhortation of the good man Barnabas , that he gave to the people , as you shall read Acts 11. 22 , 23. When he was come , and had seen the grace of God , he was glad , and exhorted them all that with purpose of heart , they should cleave to the Lord . I have oft marvailed with my self , why Barnabas , that is said to be a good man , and full of the Holy Ghost , coming as a stranger to a congregation of good people , where he saw the grace of God among them ; why he should choose this and no more , but onely pitch upon this exhortation , that seeing they were godly , and had received the grace of God , he should say ; I have no more to say but this one word , understand it well , that is , that with full purpose of heart you cleave to the Lord .

Indeed the reason was ( as I conceive ) if you compare it with Chap. 14. 22. Barnabas was a man to whom God had discovered much of the doctrine of Tribulation , and persecution that belonged to the Gospell . For take notice of it by the bye , I look on the people of God , li●e the servants of God that did go to build the Temple , some were appointed to hew stone , some to digge them up , and some to carry them home , some to build them up , some to cast accounts and to keep reckoning . So the Lord Iesus in his Kingdom ( no man knows the reason why ) he cuts out distinct parcells of work to his people , and thereupon supplies them with his spirit , and reveales truthes to his people , some to manage such a thing , no man knows the reason . God fastens the doctrine of justification upon some , that they cannot rest night nor day , and one that may be unwilling to die for another point , but not for that : Another about Church-government , Another upon sanctification , none knowes why ; but God fits them for their work by his Spirit , according to his blessed will .

Therefore we should not censure or sleight godly men because our master doth not imploy them about such a work , as he doth us . It may be my thoughts are upon sanctification , anothers upon justification . So God cuts out the work as it pleaseth him . Now this Barnabas it seemes did not speak much as we read of , but he had a mighty apprehension of persecutions and tribulations that the Saints should suffer in this world . Therefore in Acts 14. 22. he and Paul confirm the souls of the Disciples , exhorting them to continue in the faith , and that we must through much tribulation enter into the Kingdom of God . In every Sermon ( as we may say ) Barnabas had something to strengthen the souls of the people to go thorow tribulation , and affliction , It may be another Apostle had his Spirit upon another work . It may be in reference to this he gave them this exhortation , desiring them with full purpose of heart to cleave to the Lord , As if he had said , Now you are in prosperity ( for so they were ) and are all ready to hear the Gospell , and receive it . O ( saith he ) but there is a time a coming , to trie you , and you must not think to run to heaven between two feather-beds : but as all the Saints before had their share , so every one that will live in Christ Iesus must suffer persecution . As there is a Statute in heaven for all men once to die ; so if you be Saints , you must live in tribulation , and persecution , and that is the way ; as Christ was made perfect by sufferings , so you must come to salvation . Therefore when those things come , I have not much to say to you , but O then remember to cleave to the Lord : for then you shall see hypocrites in droves going away from Iesus Christ , and leaving him , one stumbling at this , another at that ; one is offended at the Crosse , that it takes away his credit , another for his profit , another his liberty , another his trading : but brethren , I beseech you with full purpose of heart to cleave to the Lord . See how a company in Iohn 6. with one word speaking went all away from Christ , If they had been called to fire from Christ , it had been something ; but he saith no more , but you must eat my flesh and drink my blood , and they all went away . Yet the Disciples ( there was twelve then ) saith Christ , Will ye go away also ? Lord , whether shall we go ? saith Peter , thou hast the words of eternall life : so they abode with him , and clave to him .

Saith Barnabas , with full purpose of heart , that is , you must not cleave as Iudas : for Iudas did then cleave to Christ , when all but the Apostles left him , that we read of , but with full purpose of heart , the Greek word signifies with full decree of heart , such as the Medes and Persians had , when they decreed to cast Daniel into prison , though the King were otherwise minded , and had seen his errour , yet they told him a decree of the Medes and Persians cannot be broken , it must be kept ; the Apostle alludes to that , there must be such a decree in the soul , of sticking to Christ , and cleaving to God , notwithstanding all tribulations , and persecutions , and shame , and reproach , and trouble whatsoever that befalls , that you may as soon break the lawes of the Medes and Persians , as bring the soul from that decree , As one said of old , they might as soon stop the Sun in the firmament , as hinder that godly man in his course of holinesse , So let me intreat , and exhort you in the exhortation of Barnabas that you would cleave to the Lord with full purpose of heart .

There are two great times in generall when people 2. Speciall times of cleaving to God . 1. In a generall deluge of sin . leave God , and then you must be sure to cleave to him , that is ,

First , when a generall time of sin comes up among you , as this of Baal peor , there were twenty four thousand slaine , for their sin at Baal-peor ; sin when it comes up once , is like a streame ; truly the course of the world is but the streame of sin in the world , and worldly men . Therefore you shall see that sins in Nations , though they begin from little , see how men are carried away with them when once they are grown strong ! when once people begin to be proud and high , and set themselves up , every one shall be so . I shall be laughed at if I do not spend my money in vaine things to maintaine my servants , my coate , my garb , and Coach , and the like . This pride is grown to a streame in the world : and so for swearing , and so for drunkennesse , and every other sin . Now I say , when sin doth in this manner break out , and thou seest others carried with it more and more , then take heed , then be sure thou cleave to God . Nay , there are more spirituall sins then these , as it is said , Barnabas was carried away with the dissimulation . When thou seest generall dissimulation in a Kingdom , to call darknesse light , and light darknesse , and good evil , and evil good , to call good men treacherous , and treacherous men good , to call blinde , base , superstitious men Orthodox , and Orthodox men superstitious , take heed then that thou cleave to the Lord .

Then secondly , when persecutions , and sufferings 2. In times of persecution . come , few men make account of it , we cannot make people sensible of it , what they must suffer , they have false hopes ; they think that though people suffered in Queen Maryes time , and others may after , yet they shall go in peace . We must suffer : talk of Reformation , and what you will ; all honest hearts inevitably shall have tribulation . Therefore let this word abide with you , that it be your study , and earnest prayer to the Lord , when you see others run into sin and are carried away for fear of this trouble , and that crosse , and the other shame , that then you abide with the Lord as Iudah , Though Israel play the harlot , yet let Iudah be faithfull with his God . Though such a man dissemble , yet why should I do so ? though such a one go against his own light , and conscience , yet why should not I cleave to Christ ? That is one exhortation , that you would cleave to the Lord .

Expositions and Observations on PSALM 83.

1 Keep not thou silence O God , hold not thy peace , and be not still , O God .

2 For lo , thine enemies make a tumult : and they that hate thee have list up the head &c.

THis Psalm containes in it a grievous complaint of the prophet to God , against the enemies of his Son , and of his people . Some do conceive that it was not the prophet David , but Isaiah , or some of the prophets in the time of Hezekiah , when Zenecharib , and other Nations that were confederate with him were coming up against Israel . But however , a confederacie there was of the wicked against the godly ; and the prophet whosoever he was here , complaines to God ; and doth as it were

First , awaken God to hearken to his complaint , The parts of the Psalm . Keep not silence O God , hold not thy peace , and be not still .

Secondly , he layes down the matter of the complaint which was the crafty counsell , and the conspiracie of divers wicked people , yea of Nations , some ten Nations , against the people of God , the Israelites , and he lays down in particular who they were .

Then thirdly , he doth pray , or prophesie : for most of the prayers of the prophets were prophesies also : he not onely prayed that it might be so , but prophesied that it should be so : that they should be as a wheel , that they should be as fire in the wood , or as a flame of fire upon the mountains .

Lastly , he lays down the end , why he so prayed or prephesied , to wit , that his enemies might be filled with shame , that they might seek the name of the Lord , that they might be brought home to God . Or if they will go on and perish , that others may know the name of the Lord , that they may know that thou whose name is Iehovah , art most high over all the earth . And though their faces being filled with shame , they will not fear the Lord , yet doubtlesse others will ; and when God shall bring confusion on his enemies , others will acknewledge the name of the Lord Iehovah , and that there is no other in the whole earth . This is the sum and substance of the Psalm . I shall endeavour to open the meaning of it a little in particular .

First , concerning the prophets complaint , the prophets waking of God as it were in those his complaints .

Keep not silence O God , hold not thy peace , be not still .

Or as the Septuagint renders it , O Lord ( say they ) who is like to thee ? keep not silence , O God , hold not thy peace , be not still .

And you must take notice , and it is worth observing , that when the prophet saith here , O God , he means Iesus Christ . That whereas ordinarily in the old Testament , especially in the book of Psalms when you hear the prophet mention God , or Iehovah , or the Lord , you think of God naturally , out of Christ , whereas he usually means Iesus Christ ; as I could fully cleare it if I had time . Let me give you one instance ; In the last verse of the former Psalm : Arise , O God , judge the earth , for thou shalt inherit all nations . That is clearly meant of Christ : for we know that God inherits all Nations ; he made the world , and he had the command and possession of it : but to God in Iesus Christ , there is a time when God hath promised that he shall inherit the nations , from the uttermost ends of the earth . And therefore here by God is meant Iesus Christ .

For indeed , ordinarily , and naturally you shall not finde a people conspiring against God properly : you shall see no wicked man but in some sort or other he will speak honourably of God : but God in Christ , God in the mediator , God in the Gospell , God in his Saints , God in Gospell ordinances , and the like : hence are all the tumults in the world , and all the conspiracies against God , and his Saints . Therefore if you compare this place , Thine enemies make a tumult against thee , with Psal. 2. Why do the heathen rage ? Or why do they make a tumult ? ( as some read it ) and why do the people imagine a vaine thing ? the Kings of the earth take counsell against the Lord , and against his anointed . That is meerly meant of Iesus Christ . So take notice of that , that carnall men ordinarily do not speak or think evil of God absolutely considered , but the worst of men speak well of him , when he gives them wealth they thank him , when he gives them faire weather , they blesse him ; when he gives them peace and preserves them in their journeys and wayes , every one speaks well of God : but God in Iesus Christ , God manifest in the flesh ; God in the mediator ; God in his Saints , God in his ordinances , God in his commands , and the like : then the men of the world use to make tumults , then they take crafty counsell together , and conspire against the Lord , and against his apointed .

Keep not thou silence , O God , hold not thy peace , be not still .

You see the prophet looks upon God as one that in the midst of these conspiracies , did keep silence , and hold his peace , and sit still ; Not that God doth use to speak , or to stir properly as we men do : but the meaning is this , that many times when his son Iesus Christ , and his laws ; and his ordinances are most conspired against , God ( as it were ) doth keep silence , I meane Iesus Christ , God in Christ , when his people , and ordinances are conspired against , he keeps silence , and sits still , as though he would let his enemies do what they would , and what they list ; as though God did not see or heed which end did go forward . The Lord oft doth this .

Keep not silent O God .

I remember that place in Isaiah 40. 27. Why sayest thou O Iacob , and speakest O Israel , My way is hid from the Lord , and my judgement is passed over from my God ? The meaning of it is this , that when the enemies of God , as we see , Chap. 39. did oppresse this people , they did pray to him , and looked for assistance from him , but he was silent ( as it were ) or asleep : therefore they begin to say in their heart , My way is hid from the Lord , and my judgement is passed over from my God : that is , Surely it is impossible that God should eye , and see my wayes , and how men deal with me while I am believing , and waiting , and praying , and humbling my soul ; no , my way is hid from the Lord , and my judgment is passed over from my God ; that is , my God hath forgotten to give ear to me . Beloved , there is a time when the Lord ( as it were ) gives cause to his people so to think ; that he is ( as it were ) asleep , and lets their enemies go on , and none contradict them . I was thinking out of scripture that there are three Reasons 3. Reasons of Gods silence in the danger of the Saints . 1. To try their faith . why the Lord keeps silence when his people are in danger , and sits still when there is most need to give help and assistance .

One is , the Lord doth it to trie their faith , as we see clearly , Matthew , 8. 23. where it is said that our Lord Christ was asleep , There arose a great tempest , insomuch as the ship was covered with waves , but he was asleep ; and his disciples came and awaked him , saying , Lord save us , we perish . We read more fully in Mark . 4. & Luk. 8. he left them , when the ship was covered with waves , and they were rowing for their lives , their Lord was asleep the while , and he said to them , Why are ye fearfull , O ye of little faith ? Then he arose , and rebuked the wind , and the sea , and there was a great calm . Truly , the Lord will not suffer his people to be overwhelmed , that is certain , but he will suffer them to come very near , that the waves cover them , and fear and horrour shall cover their souls , and all to try their faith . For faith is the evidence of things not seen , take it in all senses , take faith for the soul or faith for the body ; and we live not here by sense but by faith ; and as the Apostle saith of hope , so we may say of faith , If we see , why do we yet hope ? If we did see God present striking of wicked men when they consult against his children , this were sense ; men would see that it were better to stick to God then otherwise , and there would be a world of hypocrites as Doct. Preston saith : for every man would be a professor . But God seems to sleep sometimes and keeps silence , and leaves his people as he did this poor fishing boat here , to see if when they see nothing they will keep faith to him .

I do find another reason in Isaiah 59 , and that is , the 2. To try their uprightness . Lord doth keep silence in the midst of the troubles of his people , as to trie mens faith , so to trie mens uprightnesse , who will stick to God : as to see who will stick to God by faith , so , who will stick to his cause , or his people out of uprightnesse of heart . For if God should alwayes appear for his cause , God and his cause should have many favourites and friends : but sometimes God leaves his cause , and leaves his people ; and leaves his Gospell , and his ordinances to the wide world , to see who will plead for it , and stick to it . As you see in that place of Isaiah . Transgressions are multiplied saith the prophet ) in transgressing , and lying against the Lord , departing from our God , and uttering words of falshood , judgement is turned back , and justice standeth afar off , truth is fallen in the street , and equity cannot enter , Yea , truth faileth , and he that departeth from evil maketh himself a prey . And the Lord saw it , God was as it were asleep , but he looked through the lattice , the Lord beheld it , and he saw that there was no man , and he wondred that there was no intercessor . That is , God suffered all this truth to faile , and Justice to fall back , and every thing to go to wrack and ruine : God would see if any man would intercede , any man among our Magistrates or Ministers , or Citizens , if any man would plead for God , and for his people , and for his truth , but he saw none and wondered . Truly God wonders , and men may wonder to see what abundance of people follow God , and good lives in the time of prosperity , and when adversity comes , and wicked men , and al the powers of hell conspire against godlinesse , to see how few shew themselves for God , God wonders at it . Therefore his arm brought salvation unto him , and his righteousnesse , it sustained him : he put on righteousnesse as a breast-plate , and an helmet of salvation upon his head , and he put on the garments of vengeance for cloathing , and was clad with Zeale as a cloak . The Lord comes and Arms himself , just as valiant souldiers in the wars : when a party is gone forth , they stand to see what they do , how they come off : but if there be none that will stick to it , but run away , they buckle on their armour : So the Lord stands to see where is the man that will stick to it in these cases , and if there be any , God rejoyceth in it , if there be none , God himself comes in .

Therefore be sure of this , when the Lord suffers his Son , or any thing that belongs to him to come to these low conditions , when truth failes in the street , and equity is perverted ; it is not that God means to suffer the wicked to have their wills , for God hath sworn that Christ shall reign , but to trie us a little space , whether we will couragiously stick to God and his cause , or basely for fear of men comply with the world . 3. For the compendious destrution of the it enemies .

There is a third reason ; God ( as it were ) keeps silence ; and holds his peace in the middst of the greatest troubles to this end , that God may ( as it were ) gather the wicked into one fagot , into one bundle that they may be destroyed together . There is a great deal of ado to gather the Saints in this world ; and truly there is some ado togather the wicked . So God withdraws himself from his people , yet he hath a hook in their hearts , he holds them up secretly by his Spirit , that they shall not leave him ; yet the world shall not see but that God hath quite left them , and all their Ordinances and his Gospell , and every thing : and then the wicked come together and insult , whereby God may come upon them at once , and destroy them , as we finde ten Nations in this Psalm . And so in Genesis , God stirs up the Nations against Abraham , and his posterity , and there are ten Nations that God promiseth to cut off before Abraham at once , the Perrezites , and the Iebusites , and the Canaanites , &c. So God heaps them together , and burns them like stubble . Those that burn stubble have rakes , and they gather it to heaps , and then they fire it . This is the way of Gods keeping silence among his people , and sitting still in the midst of their miseries , thus God gathers their enemies on heaps as stubble , that he may burn them together .

Therefore from this that I have said , I have three words to say to you , and to my own soul .

Vse 1 The first of all is , that if the Lord should take any such course in our dayes , that you would learn hence to awake God , to call upon his Name , to be earnest with him . Truly , there are a generation of people now , I leave them to the Lord to judge them ( as I shall alway ) for we have all one master ; but there is a people that throw away the ordinance of prayer , and they professe to live immediately upon God without ordinances , without prayer , and without all the rest . I do not know what their perfections may be , therefore I cannot judge ; but this I know as far as ever I had experience , that the chiefest way of communion with God is spirituall prayer ; Build up one another on your holy faith , and Pray in the Holy Ghost , saith Iude. And therefore , though you be ancient Christians , and grow spirituall , and see a great deal of formality in your prayers , as some pray so many times a day , and that out of forme ; not that they should not pray so oft in a day , that is well ; take heed that out of any pretence you be not remiss : for truly , it is the readiest way to heaven , and to attaine happiness , and the clearest conduite to bring grace to the soul , and the love of God , and the shining of his face , that I have yet known : I yet know no better ; therefore take heed of the temptations of Satan , that you do not upon any pretence either throw away prayer or be remisse in it .

Vse 2 Secondly , if the Lord should leave his Church , and people , as we know not what he will do ; it may be God is going to take a napp ; let me warne you from the Lord , and his word ( for that is the excellencie of the word ; by it thy servant is forewarned ) take heed of distrust , , and unbelief , and impatience towards God : God doth take a napp sometimes ; it is for his glory , and for your good ; but yet cleave to him ; say as it is here in the Psalm . O Lord , who is like unto thee ? Do not think that the Lord will leave his people : for God hath ( you know ) made a Covenant with his Son that he shall inherit all nations , he shall subdue all his enemies . under his feet . All the enemies hitherto that have risen against his Church , God hath subdued them , and either our Gospell is vaine , and our preaching vaine , and our faith vaine , and all vaine , or else God will exalt his Son , and his people , and Saints , and ordinances , maugre all enemies : though ten Nations , as it is in this Psalm , fight against them , nay though ten thousand , if there were so many in the world , God will awake , and subdue them , and if there be no man in the world that will plead their cause , God will do it . Therefore live by faith , and not by sense , take heed of living by sense , there is nothing that more poysons , and imbitters our hearts , and spirits , and lives , then the beholding of things by sense , that as one good man speaks , I wish ( saith he ) sometimes that I were quite bereft of reason that I might exercise faith . We are used to sense , and such a man doth this and this , and here is conspiring in this and that place , and all to overthrow Christ , and the power of the Gospell . What of all this ? Look by faith what God hath said , and Covenanted , and promised , and keep up your spirits by faith .

Vse 3 Then lastly , I would admonish all in the bowels of Iesus Christ , to take heed of betraying Gods cause or people , or your own salvation by your fleshlinesse ; I mean , take heed you that have thought well of God , and his people , and have spoken well of him , that when you see God sleep a little while , and seems not to owne them , take heed that you help not the children of Lot ; go not with the Moabites and the Tabernacles of Edom , and with wicked men to conspire against the godly : if you do , know that if there be a God in heaven , and if there be truth in this book , you are under Gods wrath , to be gathered on heaps for the fire ; There appears no fire yet , but be sure you shall feel it hereafter ; therefore take heed . The Lord will come ( saith the prophet ) as a bear bereaved of her whelps . If a man take away the whelps of a Bear when she is asleep , and go away ; when the Bear awakens you know what case that man will be in , when the Bear sees him , and her whelps in his arms . So God takes upon him to sleep , and if he see his little ones oppressed , and abused , when he awakes he will be as a Bear robbed of her whelps . So much concerning that .

Now the prophet having spoken to God , and desire him to awake , he begins to tell him how the case stood .

For loe thine enemies make a tumult , and they that hate thee lift up their heads , they have taken crafty counsell , &c.

The complaint was this in generall , that they began to make a tumult . Why a tumlt ? The whole world is but like an Army , a Brigade of men ( as it were ) under a Generall ; and God is the Lord of Hoasts , that is the Lord of his Armies : now when there is a tumult in an Army , they complaine to the officers , to the Generall especially ; and he must come and suppresse them . Therefore ( saith he ) thou Lord of Hoasts , that art Generall of the world ; lo there is a tumult in the world , a mutinie ; what is it ?

They that hate thee , have lifted up their heads .

That is , they are waxen proud , and high .

And take crafty counsell together against thy people , and consult against thy hidden ones .

You see here the property of wicked people , when God doth not restraine them to consult , and conspire against the godly : for by the hidden ones are meant the godly . So the Septuagint reads it , thy Saints , or holy ones .

They are called hidden ones , or secret ones ( as some read it ) because they are precious : as in Exodus God The Saints Gods hidden ones . calls them his treasure , my peculiar people , my treasure . And you know our treasure and riches , we hide it , and keep it secret .

And they are called hidden ones likewise , because the Lord useth to hide his people in the time of trouble , hide me in the hollow of thy hand ( saith David ) and hide me under the shadow of thy wings , in another place .

They are called hidden ones ( I think ) principally , because the world knowes them not ; because the Devill alway hath some vail upon the eyes of the wicked , that they are not able to know the Saints as Saints . 1 Ioh. 3. Now we are the sons of God , and the world knowes us not . It is the clearest note of a man truly carnall , that hath nothing of God in him , he will tell you that he knows not who are Gods children and Saints , and who are not , the Devill hath so many wayes , and nick-names ; as to call them Lollards , and Schismaticks , and Puritans , and now there are more nick-names then ever . So God hath his Saints , and people , they are his treasure , and peculiar ones , but he hides them from the world : for it is not in the apprehension of wicked men to persecute the Saints as Saints , but they persecute them as Schismaticks , or hereticks one way or other ; yet it may be they may be Gods hidden ones . Therefore what you do against Gods hidden ones , you do against him . I beseech you take heed how you consult , and conspire against people that make any profession of Religion , though you think they be hereticall , or Schismaticks , and it may be they are so , and it may be they are Gods hidden ones : it may be because of my fleshliness I think him to be an heretick or a Schismatick , and it may be he is a Saint , and childe of God , and one of his hidden ones .

In the next verse he layes down the conspiracie , what it was that they craftily consulted of .

Ver. 4. Come and let us cut them off from being a Nation , that the name of Israel may be no more in remembrance .

The desires of the wicked are not to suppress one , or two , or a few of the Saints ( though indeed they light upon a few , and God never suffers them to touch all ) The maine design of persecutors . but the maine design is wholly to root out godlines , and the people of God , that they may not be a Nation .

For if you consider the ground of persecution , it is not any one particular thing in a person : but the designe of Satan ( whose part they act , who is the old serpent ) is to overthrow the whole Kingdome of God to destroy the seed of the woman : therefore whosoever sets himself against one , his aime is ( if he observe his own heart ) if he could to destroy all . And in the times before , when men durst speak the language of their hearts , Bonner would say , I wish that all the hereticks were in a sack in the midst of the Sea . And many Bishops among us have gloried , that they had not one Puritan left in their Diocess . And some of late have bragged that they hoped their would not be roome for one puritan in England ; before those scurvie names that are rife among us now came up . It may be if we observe we shall hear some of the same phrases still , though the words be altered the designe is the same . Come , let us cut them off from being a Nation .

You see that Satan is not willing to have one Saint on earth , not one ordinance , or one Gospell-sermon . It is too low a designe for Satan to aime at a particular person . Just as it was with Haman in the book of Hester ; he might have punished Mordecai if he would , but it was too low a thing , he would cut of the whole seed of the Iews , that there should not be one left . That is the reason that Pareus , a learned man gives , why the Saints are said to be a people that are not , 1 Cor. 1. because the people of the world wish that they were not ; the world desires that they were not nor any thing that belongs to them .

Therefore I beseech you take this caveat from the Lord , that you would take heed how you carry your selves against the Saints , though they be but some few particular persons ; though it may be there may be some weakness in them that may provoke your corruptions : for if you once begin to fall on persecuting , to oppose Christ Iesus or his people , though you begin with a few , first one , and then another , you will unawares fall into the tide , into the streame ; to set on the whole designe of the Devill , that is , to cut off the people of God from being a Nation , that the name of Israel may be no more remembred . It is an easie thing to fall into the streame of persecution . There is no man that sets himself against the whole Generation of Saints at once ; but first he quarrells with this professor , and then with that ; and it may be there is a reason to dislike this , and pretended reason to dislike the wayes of that , till at last he come to be an absolute persecuter of all godlinesse .

The prophet tells the Lord what the designe is , and then doth press God forward ; in verse 5. he tells him of their consultation again : he had spoken it three times before , and here again . They have consulted together with one consent , they are confederate against thee .

The prophet would have God hearken to him , and take notice of his complaint from two arguments .

The one is from the depth of their conspiracies , and their diligent and earnest consultation .

And the other was , because whatsoever they did against his hidden ones , he tells God it was against him . God persecuted in the Saints . So that ( beloved ) it is a great argument with God to awaken and stir him up against the wicked , and to help his people ; when the wicked consult , and plot together . It is a sore thing when men occasionally and accidentally , and Ignorantly fall into the streame of the wicked , to do things against the Saints : but it is more grievous when they consult , and are confederate , and associat themselves together , and beat their heads , and brains together , and lay snare upon snare , and designe upon designe , against the hidden ones of God .

Know beloved , and be sure that there is no consultation so secret but God knowes it ; there is nothing so hidden , but it is open to the backbone before him , as it is Heb. 4. It is a thing of jealousie that God will not suffer , when people consult together against God and his people . It is enough , and too much that oft times ignorantly , and rashly we speak and do against the Saints ( as a man out of frailty may do ) but if we go to consult once , there are thousands of Saints that will awaken God , and wish God to come to the consultation . Therefore whatsoever we do of ignorance , God may pardon , and pity : but take heed of all conspiring , and consulting against the Saints . And remember that I warne you this day , that if you hear that there is any meeting against the Saints , that there is a designe going on to root them out in this , or that notion : for I love not those names , nor plead for this or that way , but when it is against the Saints , as a blind man may see in such wayes as the world useth . I beseech you that come here to hear God , Take warning ; have nothing to do with their conspiracies and plottings : for God will not brook that .

They are confederate against thee .

It is an old common truth , commonly known to the Saints , and to the world too ; whatsoever you do against the Saints , you do against God , he that toucheth you ( saith God ) toucheth the apple of mine eye . In all their afflictions he is afflicted , and ( saith the Lord Christ ) the reproaches of them that reproached thee fell on me ; in another case . And that known place Acts 9. when Paul was going on a designe to Damascus to persecute the Saints , the Lord Christ met him by the way ; and said , Saul , Saul , why persecutest thou me ? He doth not say , why dost thou go to Damascus , and arm wicked people to destroy my children ? He speaks not such a word : but he saith ; Thou persecutest me . For the poor Saints they are under covert , they are married to Christ , and we cannot defend our selves , but we are married to one that will defend our suit , and what is done , he takes it as done to himself , and will accordingly judge them that do it .

Whatsoever good you do to the Saints , the Lord takes it as done to him ; and whatsoever evill you do to the Saints , the Lord takes it as done to him ; Mat. 25. When I was hungry you fed me , when I was naked ye cloathed me , when I was in prison you visited me , And they shall say , Lord , when did we see thee hungry , or naked , or in prison ? In as much as you did it to one of these little ones , you did it to me . Whereupon Calvin saith , that God , and his Saints , God , and the people of God are one . We are too subject to forget Christ in his members ; we think not that we offend Christ , when out of imperiousness , or out of heat or the like , we offend a poor Saint : and we think not that we help Christ Iesus directly when we help a poor Saint , if we did , we would be more wary in the one , and more ready and forward in the other .

The prophet having entred his suit , and complaint in generall , he comes to particulars , and tells God who they are that had done this . God might say , Who are these that conspire against me , and against my people , and hidden ones ? Lord ( saith the prophet ) I will tell thee who they are .

The Tabernacles of Edom , and the Ishmalities : of Moab The particulars of the complaint opened . and the Hagarens ; Geball , and Amon , and Amalok , the Philistines and them that dwell at Tyre .

He names some ten Nations , that joyned together against one poor Israel . It is a thing you should observe that when the people of God are conspired against , God rests not in generall complaints , but he will know who they are . As I told you , he is the Lord of Hoasts , the great Generall . When there is a mutiny the Generall asks , what Officer , or what Corporall , or what Sergeant , or who did begin the mutiny ? and it is a fearfull thing when a poore persecuted Saint shall bring thy name as a persecutor before the God of heaven . When a poor Saint shall go home and say , There is a confederacie in London , a conspiracie against the Saints of God ; and when a poor Saint shall say , such a Magistrate , such a Minister , such a man in such a street , such a woman set her husband against the Saints , and against thine ordinances : it is a fearfull thing . Therefore I remember a blessed woman , if it be true that is reported of her in the book of Martyrs , that when the wicked abused her , and reproached her , and oppressed her , she would say no more but this , I will go home , and tell my father : give over , or else I will Note bring your names before God , and tell him : there was all , and that was enough : for he would presently take it up . A man may better bear a pound of dirt on his feet , then a graine of dirt in his eye ; the Saints are the Apple of Gods eye . And a poor Saint he need say no more , but there is such a man delights in nothing but confederacie against the people of God ; he delights in nothing but to have them opprest ; he need say no more .

But let us a little view these Nations that were joyned together ; they were very numerous , very many . The best place in the world will afford company enough if a man will conspire , and plot against the Saints . It is no argument for a man to say , Such a Gentleman , and such a Magistrate is in , and such a one hath put his hand to it , and they plead for it ; that is not enough , here are ten Nations , people enough , A man must not go with a multitude to do evil . It is rather an argument that the thing is evil when there is a multitude , especially when it is a multitude of people that are set upon no good , that the most are whoremongers , or drunkards , or covetous men ; when there are a multitude of such , then the multitude is an argument rather that the designe is naught , though they be not thorowly acquainted what it is .

But let us look upon them in particular .

First , The Tabernacles of Edom were there , they are first set down . Now who this people of Edom were , you shall see Deut. 2. They were the seed of Esau , God had forbid the children of Israel when they were going up to Canaan , they that should not distress Moab , and Edom , but should buy every thing for their money ; they should not plunder ( as we use to say ) nor do any thing unrighteously ; because God had given Mount Seir to Edom , a people that had received abundance of kindnesses from Israel , and when they passed thorow their country , though they were a wicked people , yet they paid money for their very water , as it is in the beginning of Deuteronomie . And the Holy Ghost put them in the forefront , that Edom of all others should do it .

The Tabernacles of Edom.

That is , the Souldiers that lived in tabernacles , or tents : for they used tents in their Armies , as we see clearly , Iudg. 7. There was a cake comes , and throwes down their tents . The Tabernacles of Edom ; that is , the Souldiery , part of Edom , they were they that did this .

Beloved , they of all others the Lord takes notice of in conspiring against the Saints , who have received kindness from the Saints .

How many men have we seen in England , that have received many courtesies in their wants of the people of God , and when they have been in distress otherwise ; yet after all their purposes , they have come to cut their throats , God takes notice of them more then others , Therefore 2 Chron. 20. 11. you shall read of Moab , and Amon , and those of Mount Seir , they were coming to fight against Iehosaphat : Iehosaphat enters the suit to God ; he sets himself to seek the Lord , and among the rest of his arguments , this is one , behold ( saith he ) how they reward us , to come to cast us out of the posession that thou hast given us to inherit , you shall read in ver. 10. And now behold the children of Ammon , and Moab , and Mount Seir , whom thou wouldst not let Israel invade , when they came out of the Land of Egypt , but they turned from them and destroyed them not . ( saith Iehosaphat ) When we came out of Egypt , thou commandedst us that we should not destroy them , and that we should pay for every thing we took ; and behold how they requite us . There are few wicked people , but they receive courtesies from the Saints : but when they turn persecutors ( it is a pittifull thing , consider of it ) in the black roll of the accusations of the Saints , the Lord will have them put in the first place . The Tabernacles of Edom.

And the Ishmalites .

That is , the seed of Ishmael , that presecuted his brother Isaac , and jeered him , and laughed at him .

And of Moab .

Moab was one of the children of Lot .

The Hagarens .

That is , those that came from Hagar : for though they were the same people , sometimes they are called Ishmalites from their father , or Hagarens from their Grand mother Hagar .

Geball .

Geball , they say , was a Nation near Zidon where Solomon sent to fetch gold .

Ammon .

Ammon , was one of the sons of Lot by incest .

Amalek

Was one of those that first fought against Israel , Exod. 17. that God sware should be cut off , and God sent Saul to do it , and he did it not , and he after was cut off by an Amalekite .

The Philistines .

We read of the Philistines often .

And them that dwell at Tyre .

Tyre was a rich City spoken of by the prophets on the Sea-side .

Ashur also is joyned with them .

Ashur , that is , the Assyrians that came from Aser one of the children of Seth.

They have helped the children of Lot .

That is , they have holpen Moab , and Ammon , they have strengthened their Arms against Israel .

Selah .

That is , take notice . Of what ? that they were numerous , that did it , and that they were in the first place that had received kindnesses of God people . And take notice that those that acted most in it were the seed of godly men , they have holpen the children of Lot . Many times the children of Gods people the chiefest persecutors .

Beloved you see by experience many times the children of Godly people are the feircest persecutors . All the rest , Geball , and those inhabitants of Tyre , they were prophane people , they did but help the children of Lot , it was they that set it on foot , and carried the designe , a kinde of rotten professors , that are persecuters of godly people .

I have oft thought , if thou be the childe of a godly man or woman ; though thou have many priviledges that others have not , thou hast more cause to fear then others have : for usually it comes to passe , that that Religion that was in power in the parents , is onely in forme in the children : they learn their fathers Religion by head , that they had by heart ; they pray as their fathers did , but there is not that Spirit ; and they can hear Sermons , but there is not the heart of their fathers , and mothers : so , for a time they keep a forme of godliness that will not last , and then on a sudden they fall into the stream of persccution ; and then all that head ▪ knowledge that they have , serves them for no other stead , but to make them more desperate , and skilfull in persecuting , and opposing , the people , and the ways of God . Thus you have the Nations set down that do this .

Now the prophet come to pray unto the Lord further , or to prophesie : for the prayers of the prophets were prophesies usually .

Do unto them , as unto the Midianites , as to Sisera , as to Jabin at the brook Kison , which perished at Endor , they became as dung for the earth , &c.

The prophet prayes , or prophesies against them two ways .

First , he desires God that he would punish them according to those patterns and examples of justice that he had shewed in former times .

Do unto them , as unto the Midianites .

You shall read of them in Iudg. 7. The Midiantes were as Grashoppers for number , and Gidion with an hundred men , that had Trumpets in their hands , comes upon them , and makes them all flee , and as they were fleeing , God put every mans sword against his fellow , and so they slew one another . Do unto them , as unto the Midianites , that is , dash their heads together , make their policies to crosse one another . As we have seen in our dayes , all the conspiracies of the wicked turn to the ruine of themselves . Thus the Bishops came to ruine , God put them one against another , that their own plots and policies did overthrow them .

Do unto them , as to Sisera .

You shall read of him in Iudge 4. he had nine hundred Chariots of Iron going into the field , and all his men were defeated , and he fleeing for his life ; Iaell , a poore woman , as he was asleep in the tent , comes , and nailes him in the Temples , and kills him . Do unto them , as unto Sisera , that is , be they never so strong , and have Chariots of Iron , thou canst make small meanes , a naile in the hand of a silly woman to be their overthrow .

Do to them , as to Iabin , at the brook Kison , which perished at Endor , they became as dung for the earth

That is , they were so contemptible , that they were left as a heap of dung upon the earth , and no man to bury them ; and this I say is not a meer prayer , but a prophesie what the end of such people will be .

Make their nobles like Oreb , and like Zeeb .

Those were princes of the Midianites ; you shall read in Iudge 7. how they were destroyed .

Yea all their Princes like Zebah , and Zalmunna .

Those were two great Princes that were slaine by Gedeon , Iudg. 8.

Who said , Let us take to our selves the houses of God in possession .

Those wicked men that would destroy the people of God ; and rule in the house of God ; that would take the houses of God in possession , and ruine them , do to them as to Zebah , and Zalmunna .

Then he comes and speaks more plainly , and desires God to punish them , or to let his judgements fall upon them , and those judgements he sets out by three comparisons .

The first is , O my God ( saith the prophet ) make them like a wheele .

And make them as the stubble before the wind .

And make them as the fire that burneth the wood , and as the flame that setteth the mountains on fire , &c.

O my God , make them as a wheele .

Some conceive , the meaning is , make them as a wheele going down a hill , that give it but half a turne , and every motion will add strength to its course , the longer it runs down , the stronger ; so the meaning is , let their own devises ; and designes , tumble them further and further into misery ; let every thing they do , help to throw them down to hell . That is true : but I rather follow the Hebrew word that signifies any round , uncertaine , or light thing : for all do not read it as a wheel . So the meaning is , O my God , let them never solidly be able to conclude any thing , but let them be so unstable that they may do , and undo , and say , and unsay ; let them not prosper in any thing , but do thou dash all that they do , let it be as a feather or a light thing ; tossed up and down in the aire . That is a thing that we see God many times doth , he makes the counsells of the wicked though they have wise heads , learned heads , and number enough , yet all produce but a feather , and all vapours into aire .

Let them be as stubble before the wind .

That makes me think that the word wheele is so to be understood because of this expression : he doth not say , Make them as stubble before the fire ( though that be true , and it is so exprest in another place ) but as stubble before the wind . And all do not read it stubble , but conceive it many be meant chaffe or any light thing . I adhere to these rather ; and so it comes to the same thing , Make them , and all their designes , and plots as chaffe before the wind ; let them not go on in a steady resolution , and course ; but dash and confound all their projects and policies , and bring them to nothing .

As the fire that burneth the wood , and as the flame that setteth the mountains on fire .

That is terrible : the meaning of it is , as we see in the verse following ; Lord , let thy tempest and storm make them afraid : Let thy judgement come on them and devour them , as the fire doth Goss , or Heath , or Fearne , or furrs , that one would think a whole mountaine were burning when a childe doth but set fire on Fures ; so let those terrible judgements and storms of thine take them . And whereto ? Two ends of Gods judgements on the wicked . 1. To work shame in them .

There are two ends for it .

First , that it may fill their faces with shame , that they may seek thy name . There are no people so wickedly , and mischievously bent against the Saints , that they should desire God to ruine , and destroy them ; onely , they may desire God to send his tempest , and storme on them , that they may learn to be afraid , and seek the name of the Lord . As Steven , when Saul , and the rest stoned him , saith he , Lord lay it not to their charge . There is nothing more improper and unbecoming a Saint , then revenge ; and a Saint that hath been a slave , and is redeemed , and kept from the pit by the Lord Iesus Christ , he should not desire the destruction of any creature ; he hath had mercy by the Gospell , therefore he should have mercy on every creature . And truly a man that knows his own desert , and his nature , and his wayes , and knows how much grace and mercy God shewes to his soul , he should not desire the worst man to go to hell , and perish . Therefore take heed least there be any spirit of revenge in any of Gods people , though the wicked conspire never so much : but desire that the Lord would make all stubble that they do , as a wheele , as a vain thing ; or if he will send a little fire of affliction upon them , to make them seek his face ; this is the utmost we should desire .

And if God will not do this , that they may be bettered , yet

That men may know that thou , whose name alone is Iehovah , art the most high , over all the earth . 2 To work amendment in others .

Some understand it , as though it were meant of the same people ; for the word Men is not in the originall ; that they may know that thou , whose name is Iehovah . But that is not allowed , and approved by the generality : but they take it in generall , and the originall will bear it better ; that the name of Iehovah may be known , though they will not know it : it may be God may blast their counsells , and they will be at it again ; and God may cast fire among them , and they will not be ashamed : yet others will , they will take notice how wicked people conspired against the people of God at such a time and in such a place , and God made it as a bubble , and plagued , and punished them , and sent the Pestilence into their Cities , and families ; they will not learn ; but there are other people that will worship Iehovah , that will fear the Lord by seeing his judgements on others . As David saith , When the wicked are taken away as drosse , my flesh trembleth for fear of thee , I am afraid of thy judgements . When he saw the wicked took away as drosse , with the fire of Gods judgements , he feared . Therefore learn not to desire their death , onely to pray for them , and to believe that all their plottings against the Saints will be as stubble , and as chaff , they will come to nothing . And if the wicked will not learn by seeing God to crosse them ; as he hath crossed all their designes in our age ( blessed be his name ) yet do thou take notice how God went against such people , and such a Nation that rose against God ; God crost , and blasted them : and be sure that God will do so to the end , to all that rise against him and his people . Only take notice of Gods ways in the world , to fear him , and trust in him , and to wait for him to come and do what thy soul desireth .

Expositions and Observations on PSALM 116.

I love the Lord because he hath heard my prayer , and my supplications :

Because he hath enclined his ear unto me , therefore will I call upon him as long as I live .

The sorrows of death compassed me , &c.

I Promised if the Lord would give me strength , to speak a word unto you this afternoone , concerning the mercies of God unto us in the victories of Scotland , but especially of Bristoll , because we have more knowledg of it , and more relation to it , the most of us . And therefore I would briefly from this Psalm , take occasion or ground of what I have to speak to you . Two things briefly I see here laid down in this Psalm .

The first is , the Psalmist doth expresse the great mercie of God to him , in some speciall deliverance . And that he doth illustrate by the misery he was in : for he was in a very low condition , full of tears , and prayers , and sorrows , and his feet were ready to fall , so the Lord heard his prayer , and delivered him out of his troubles , whatsoever they were . That is one thing , he takes notice of the great mercie of God to him .

The second is , he doth consider , what he should do to God : now God having delivered him , what is his duty ? For it is a known lesson among us , that the mercies of God require somewhat from us ( though all be by his grace ) And those are here laid down in the Psalm , they are various , I will love the Lord , I will call upon him while I live , I will walk before him in the land of the living , and diverse such duties he lays upon himself in consideration of Gods great mercy to him . Now I have not time and strength to go over all , which are many in the Psalm , and therefore I will onely tell you a few thoughts that I have concerning Gods mercie in bestowing Bristoll upon us again , and that according to Davids method here , which is the most naturall , and the most usuall by the Saints .

First , to take notice of Gods goodness in that mercy .

And secondly to consider what is our duty .

Concerning the first , there are abundance of mercies and kindnesses , couched , and wrapped up together in that . It was not only the taking of a Garrison , but there are abundance of mercies in it , and mingled with it , you Gods mercy in the taking in of Bristoll considered in five respects . 1. In regard of the potent opposition . especially that are concerned in it , and are godly , you know : but in my eye these are the chiefe that I see , and am affected with .

The first is . I look upon the greatnesse of the mercie , I see that all were great things in , and about it , there was no meane , inconsiderable thing in it . I know it is a great City , the second in the Kingdom ; and I know also , there were great works to keep it , I know there were great , and strong , and numerous souldiers in it . There were great resolutions in those souldiers , And I am sure too , there was great miserie in the City among the poor people , and round about the City , & hath been these two yeers , the plague , scarsity of provision , and other things . And no man doubts but it is of great consequence , if the Lord make it a blessing to us , if the Lord sanctifie it , it will be of great consequence , not only to those parts ( being the chiefe City in that part of the Kingdom ) but to this City and to the whole State , and Kingdom , I see nothing in it but great things .

And therefore me thinks that he that should do this for us , surely he must needs be a great God , that pulled down the great pride of that City , and the garison in it , that must throw down those Bulwarks ( as it were ) And therefore , let us exalt God , let us conceive of God according to his greatnesse : for surely , he that did that work there , no man will doubt , or deny that it was God , and that God that did it , any man that will seriously consider of the work , will say he is a great God : therefore let us glorifie him in his greatnesse .

Another thing very observable that we should take 2. In regard of the hazard in storming . notice of , is , that the Lord hath there preserved our friends , preserved our Army in such a wonderfull manner in storming that City . I have no skill in war , but I think there are no people that go about storming , but they resolve to lose many a man , therefore they will do any thing rather then storme , if it may be gotten otherwise , and to storme such a City , such Forts , such strength , such a Castle , double lined in some parts , and to do it by no very great Army neither , and that the Lord should please to preserve them , that so few should be slaine or wounded , it is a wonderfull mercy . For truly ( beloved ) when there were but a few in the City , when the other side sought it , they had it not so cheap , it cost them the lives of many hundreds of them : but this was the Lords goodnesse to his poor people , and truly we may say as David doth here , he hath inclined his ear to us , and heard our prayer .

Then a third blessing , that I take notice of in it , is , 3. In preserving it from the Pestilence . that God should preserve our friends from the pestilence . We alway conceived that if they had that City , they knew not what to do with it , because of the pestilence , that might ruine , and destroy the Army after they had took it : and as we hear , though they be in the same houses , and quarter where the sicknesse was , and have lain in the beds where men have been sick , yet we hear little or nothing of the infection coming among them . Surely , this can be no other but the finger of God , considering how hot , and violent it was .

Then I look upon it further , as to consider what 4. In that this succeeded a series of mercies . mercies there had gone in a streight line before , and how this comes after , mercy upon mercy , God adding alway greater to the lesse . This hath not been Gods way with us hitherto , but if God heard us in one mercy , he gave us a correction presently , if we did get one garrison , we lost another , if we have one victory , we lose another . Now that God , that is a Zealous God , should go on , and not see iniquity in his people , and passe by their infirmities , and should go from on Fort to another , and from one garrison to another , and bring in this great City to the rest . I speak of it , because the chief thing in this City is to desire to see the glory of God as Moses did , to desire above all things to see God , perfect God . We know God is perfect , and useth not to work by halves : but God hath hidden that attribute in a great measure among us . He gave us many overtures of mercie , but he called for them back again , and so presently turned our joy , into sorrow . It hath been familiar in all his dispensations to us , for these two , or three yeers ; Now that the Lord should go on from one thing to another , without interruption , and cast nothing in by the way to imbitter our mercies , and to go from lesse to greater in this manner , me thinks the Lord hath shewed himself a perfect God , as he did to our fathers before , and that is a glorious attribute .

Besides , it is not a little mercie that the Lord hath 5. In respect of a confiding Governour . inclined the Parliament to bestow a governour upon that City that they may confide in : that is a greater mercy , then we can now speak of .

And truly if you will give me leave to tell you what I think ( for we may haply judge of Gods mercie in this , because of our concernment further then some of you ) it is a great mercie in our apprehension , that the Lord hath cleared his people that came thence . For when they came up , I remember well , of all people that came from any part of the Kingdom , as I apprehend ( pardon me if I misapprehend ) the Bristoll people , and those parts ( though they received much kindnesse from this City , which they are bound with thankfulnesse ever to acknowledg , yet ) they lay under a blurr , because they were looked on as faulty , and defective , and negligent , that they lost the City , and endangered the Kingdom . That truly besides their losses , and sufferings that you cannot imagine unlesse you had suffered with them ) this was not a small affliction , to see so many frown on them , and to add affliction to affliction , as though if they had been more valiant , and couragious , they might have kept the City , and have saved it , &c. I meddle not with the commanders , and governours ; but I speak of you that are here , and the good people of Bristoll that use to be here : I say the Lord hath restored the poor people , to their home at least ( though that be naked enough for them ) and hath taken away their reproach , for though we said before , that we did what we could to save the City , and stood out , yet it was generally thought , that we might have done more : but now it appears to the world , that now there were many more then we had , at least three for one , and there were two yeers works , forts , and lines built more then there was then , and we kept them out three dayes in storming , and I hear not that they did one . As soon as we lost the City we capitulated , so did they as soon as they lost it . I say not but that we had weaknesses , and ( it may be ) from the greatest to the least wanted skill in mannaging it : but I know ( and I should know as much as one● that the people of Bristoll were valiant from the least to the greatest . The Lord hath taken away the reproach : for whereas all others in the Kingdome were pitied , many frowned upon Bristoll men after all their sufferings . There are many other things that are not now expedient to insist upon . I leave it to your serious consideration .

And what the goodnesse of God is to us in the victory in Scotland , no man ( though we know it but in generall ) can be ignorant , how that Kingdom being subdued , the enemy would have been over us , and all the three Kingdoms would have been gone in the eye of reason : but God hath sent them seasonable reliefe beyond all expectation : A great mercie !

Now from all this , I will tell you my thoughts , what you , and I should learn .

First , for ever hereafter we should learn patiently to wait upon the Lord , when we have made our prayers to him , and he hath made his promises to us . We had many promises in our eye , and we made our prayers , but when the Lord gave the City into their hands , we thought the promises , and our prayers were lost ; neither did we see , or could understand , how any thing should become of them but onely shame , and reproach . For we boasted of God in the Pulpits , and in the streets , and at our work , that the Lord was our God , and would help us , and yet the Lord turned it against us , and there were few of us that had so much grace as to wait patiently on him , and to know that though nothing appeared the vision would speak and would not lie . But now we are convinced of our folly , and we see that God hath fully answered those prayers of Bristoll . For those prayers I believe did speak loudest , of all the prayers in England , in getting that City , And I value one of those prayers more then an hundred now , for they are old prayers in store , stale prayers are good . And they were prayers from broken , afflicted spirits , and believing hearts . And now you see how the Lord hath graciously provided food , and raiment for his people , and done the souls of many of them much good , and in due season restored their dwellings , and habitations to them . Therefore there is a word in Rom. 10. that I did think to open . The Apostle there comparing the righteousnesse together , he saith , ver. 5. that the righteousnesse of the law is thus described by Moses , The man that doth these things , shall live in them . That is the language of the law , he that doth these things , he that keeps the law shall be saved . But the righteousnesse of faith ( the way of faith , as the Apostle calls it , Gal. 3. or the way of the Gospell ) speaketh on this wise , it hath another kinde of language , say not in thine heart , who shall ascend into heaven ? or who shall descend into the deep ? But what saith it ? The word is nigh thee , the word of faith which we Preach . That is , this is the language of faith , that Jesus Christ hath fulfilled all righteousnesse for us . And how do we come to know this ? Here is the word , and then the Spirit of faith ; this is the language ; this is the way of the Gospell , the way of faith .

But you will say , What is that word of Faith that this is grounded on ?

The Apostle chooseth one Scripture , verse 11. in stead of all other as there are abundance of Scriptures setting forth the Gospell way : but he takes this as one of the chief among the rest ) whosoever believeth on him shall not be ashamed . He takes it out of Isaiah 28. whosoever believeth on him shall not be ashamed . He takes ( I say ) that as one of the chief Scriptures of Gospell , that is to be the foundation of the way of faith : and though you may apply it for the soul , and principally so ; yet you may for every thing else , that this is a generall and sure rule , he that believeth on God shall not be ashamed . So the Lord hath removed our reproach . We heard with our ears jeering of God , and Preachers , and Preaching , but now blessed le God we need not blush , we may own our prayers , and stand to our preaching , and glory in the promises of God : he that believeth shall not be ashamed .

Therefore , hereafter , though God doth delay a long while , ( as this was about two years , and a monety ) yet notwithstanding learn to believe in God still , wait upon God patiently , and either the whole Gospell will not hold , or else this will : for this is the pillar of it ; he that believeth shall not be ashamed . The patient abiding of the meeke shall not be ashamed . If God see a man meekly , and patiently wait for him , his waiting shall not be in vain , and though it be long in our eyes , yet a thousand yeers with God are as one day , and one day as a thousand yeers . And the delay of a thousand yeers is as it were but a day , yet he brings about all his promises of mercies sweetly for his glory , and the good of his people .

Therefore , whatsoever we would have for his glory , and the good of his people , let us follow God , and rest on his word . Remember that Gospell pillar ( I say not promise , but pillar ) he that believeth shall not be ashamed . That is one thing .

Another is this , that we should ( but God knows when we will learn it : for people are further , and further from learning it every day ) me thinks learn hence a little in due order and manner to honour the Saints , and people of God . A man would think so : but blinde men cannot see . We know that there is an Army , the generality ( I hope I may say so of them ) being godly people : an Army ( I think truly , I may say without disparagement to any other fearing God , and seeking his honour , as much as any Army under the cope of heaven these five hundred yeers . Blessed be God that put it in your hearts to reform them , if there be any evill among them , it is one of the most glorious works that ever you did . Now it is no disparagement to God , that under God , and in God we honour his people . Therefore wo to them that call light darknesse , of which to this day the streets are full all the week long , notwithstanding the humility , the love , and unity , the self-deniall , and all the graces that are to be seen as cleare as the sun in the firmament in this Army , yet you shall have people , and many that would be called professors to reproach them , and raile , and say , A scandalous aspersion upon the Army , that when they had got the power they intended to rule both King and Parliament . The admirable graces observed in the Army by the Author long since . they fight for their own ends , they seek themselves , they are no friends to the Parliament ; they meane to get a little power , and then to rule King , and Parliament too . O blasphemous speeches ! Beloved , for my part , I have not been there oft , but I saw more grace , in that small Army ( poor wretches ) then in all the Kingdom besides .

First , I see more love there , their love is true love , and it is love to one another as they are Saints , as they are honest men ; and not as such a one holds a faction this way , or that way . If one man be wounded , they will all venture their lives to fetch him off ; and if one be sick , every one contributes to his wants ; there is abundance of sweet love : There is unity : here is biting , such a one is a Presbyterian ; another is an Independent , another is an Anabaptist : there is no such biting there : They look not in mens mouthes , as men do in horses mouthes , and say is he a Presbyterian , or an Independent ? but is he an honest man , a godly man ? if he be , he is a companion for any godly man .

We are the most miserable men in the world , this poor City : if a man had as much grace as Paul had , if some Independent see him , and say he is inclining to Presbytery , or if a Presbyterian see him , and say , he is inclining to Independencie , then let him go , and cut his throat . The Lord pity you , that so Christ Iesus in the souls of people may be the object of your love . Is there grace and Christ there ? be there what there will if there be not that , I have nothing to do . Now if one that is carnall joyn with me , or another , or a third man in faction , we take him . The Lord pity us ; it is not so in the Army , It would do you good to go among them twenty four hours to see the unity that is among them . I say , learn to honour the Saints .

Then there is a spirituality there , there is a thing that may be called spirituality in the Army . There is not onely a profession , and duties , &c. as we have here , but a kind of flower of godlinesse , some sparklings of their graces ; there is not onely grace , but grace flying . As when I was in the Army , I saw some glory shine in their graces , that would dazle a mans eyes almost as the Sun , an excellencie of grace , the spirituality of grace . We strive about low , carnall things , about this and that , but they , about the mysteries of the Kingdom of God , you may see it gloriously .

And then what self-deniall is there ! Who lives there by plundering , and stealing , as many have done ; and do ? And then , when honour is got , how doth every one study to cast honour on his brother , and not on himself ! and studies silence not to have his name mentioned , but that God may have glory , O it is a glorious thing .

And then what fidelity ! If there were nothing in them of all those things in that flaming manner , yet me thinks their fidelity as subjects should make them honourable ,

How ?

I will tell you how ; because that having no encouragment almost , but railing , and scoffing , and contemning of them , and raising reproaches on them , &c. and the liberty of their conscience threatned day by day , and impaired very much every day by those that stay at home here , and eat the fat the while ; yet notwithstanding they do not ( as diverse have done ) lay down their Armes , and say , I see my conscience will be in slavery when all is done , and I have ventured my life : therefore I will go beyond Sea , as many godly men have done : but they resolve , I will die for the Parliament , let them take away my liberty , and make me a slave , yet we will do it , all the reproaches cannot discourage them ; it is the joy of their souls , when they hear of a skirmish , or a fight , they leap . What a glorious spirit is on English men !

Therefore ( I beseech you ) take heed of calling light darknesse , there is nothing that provokes God more : take heed of raising , and nourishing a cursed reproach against the Saints . I say not against Independents , or Presbyterians , or Anabaptists , but I say against godly men : I will stand to it , there is the hatred against Christ , and godlinesse in them , and then they put it upon Antinomians , and Presbyterians , and Anabaptists , and Independents : but they are blind wretches that hate godly men , and seek to ruine the Kingdom , and to cut the throats of them . Therefore take heed , honour those that God honours , If God have honoured them , and they honour God , and love God , let us in and for God give them honour also .

Shall I teach you another word ( and so I have done ) Learn hence by experience ( though it be not the best mistress ) to set forward godly men ( as much as you can ) to the work . It is not a dallying time ; the Kingdom is almost sunk , and we have made experiments of men , and things to try conclusions , till we have almost ruined the Kingdom , though we see it not here . It is not a time to dally when the Kingdom gasps , you know there is a party of wicked men at Oxford : here was a great company of treacherous men chosen for the Parliament that went to the King : Then we have had experience of all Committees , what things are done by men that are not right , that are not godly , I meane , not that are not of this or that faction , but that are not godly .

O Learn , and O that God would teach England and London , and all to be wise at last , that now in all places , and Offices , and occasions of war , and at home , and in Committees and any thing . Look not how I may please my Landlord , or how I may please such a Gentleman , but if he be a faithfull godly man , O set him forward . That is the way to save this poor Kingdom , you will never save it as long as you say , I have such a kinsman , and he shall be a Colonel , and I have such a Cosen-German , and he shall be a Committee man , you will never do good so . Therefore if God would , and O that he would put it into the hearts of the Parliament to imploy godly men in this Army , that lay idle before , and did nothing : you see how the Lord hath wonderfully blessed them , you see things done that have not been done in our age before , such successions of victory , and worthy actions . Therefore imploy godly men , faithfull men , Presbyterians , or Independents , look not at that , but see if they be godly men . Let us pray to the Lord that God may do it , that God may put it into the hearts of all so to do .

I shall say two or three words more , and so I have done .

One is , from this of Bristol , learn to believe that the strongest afflictions will work for our good . We know this was a strong affliction , a sore affliction that had confounded . There was not a man of us when we came out of Bristol , that could render a reason , what God did mean in shaming our prayers , and our preaching , and in scattering the poor Saints : it amazed us , we knew not what it meant , yet now we see plainly that God did mean to do our souls good ; God hath done the souls of many of his people good , and God will do their bodies good , and every thing shall be for the best ; and we hope also , that they now knowing what the cruelty and oppression of the Enemy is , it will make them more carefull to save the City , whereas before , all the world could not make the generality confident to the Parliament : but now we see God was wiser then we , therefore if God bring strong afflictions on our selves , or our wives , or children , that we know not what to make of them , let us learn to be quiet and patient , and to see that God means us well , and that it shall turn to our good .

Another thing is this , that you may learn a little for your souls from it , to reason from the greater to the least , and from the least to the greater , it is the ordinary way of Scripture , If God hath given us his Son , shall he not with him give us all things ? So , I say , thus me thinks you and I may reason , that the Lord that hath battered those Forts , those Castles , or done as good as broken them , that all their preparations these two years could not keep them , but God hath thrown them down ; why should I not hope that God will batter down the bulwark in my heart ? I prayed , and you prayed that God would deliver that Castle and Forts and those things to our Forces , and they were strong and mighty , and God did it , and shall not the Forts and Bulwarks that Sin and Satan hath in my heart be thrown down ? Truly , that should help our faith a little to follow God to throw down the one as he hath the other . Those strong hodls , those strong lusts that are there , unbelief and worldliness , and pride , and wantonness , and such like things that are in the souls of people variously . Methinks this might increase our confidence , and stir up our more earnest prayers to God , that he would be pleased to throw down these , as he did the Works of Bristol , and to make way for the King of glory to come into them .

And I could wish lastly , that you would help poor Bristol people a little , as much as you can to settle them comfortably in their habitations according as the Parliament gave order , for they will finde naked walls there ; and if there be any thing , the Plague having been there , it may be they dare not go in . Therefore incourage them , pray for them , and if it be in your power any way , help them a little , for they are but a few that are here , and weak . Pray for them that they may have good Officers , and good Common-Counsel-men , and good Ministers , and the like , you have more friends that live here , and it may be more understanding then they have , and now is the time if you can do any thing , help them a little in that : otherwise for them to go home , among a company of carnal Aldermen , and carnal Common Counselmen , and carnal Ministers , what help shall they have ? Therefore pray for them , and help them , as God shall give you opportunity .

Expositions and Observations on MICAH 4. 1 , 2 , 3 , &c.

But in the last dayes it shall come to passe that the mountaine of the house of the Lord shall be established in the top of the mountains , and it shall be exalted above the hills , and the people shall flow unto it .

And many Nations shall come and say , Come and let us go up to the mountain of the Lord , and to the house of the God of Iacob , and he will teach us of his wayes , and we will walk in his paths : for the Law shall go forth of Zion , and the word of the Lord from Ierusalem .

And he shall judge among many people , and rebuke strong Nations afar off ; and they shall beat their swords into plow-shares , and their speares into pruning-hooks : Nation shall not lift up a sword against Nation , neither shall they learn war any more .

But they shall sit every man under his vine , and under his fig-tree , and none shall make them afraid : for the mouth of the Lord of hosts hath spoken it .

For all people will walk every one in the name of his God , and we will walk in the name of the Lord our God for ever , and ever .

HEre are four or five things that the Lord The blessings of the later times . promiseth in the latter times .

One is , that the mountaine of the house of the Lord shall be established in the top of the mountains , and shall be exalted . That is , the Church and people of God and the things of God shall be exalted in this world above all other things . You know now that the power of Christ is beneath all other powers , and the Kingdom of Christ is beneath all other Kingdomes , and the people of Christ are beneath all other people , and the Ordinances of Christ are beneath all other ordinances : but in the latter times , the Mountain of the house of the Lord shall be established in the top of the mountains . The time shall come when God shall raise his Church , and people , and his laws and ordinances , and every thing of his , above the world , that the Saints shall be more glorious , and more respected then all the people in the world besides .

And therefore you that are Saints : be not troubled to see Christ so low in the world , it grieves them to see how every base thing gets over Christ , to see how Christ and his things are trampled on in the world . Christ is as a Worm , thou worm Jacob , every childe may put his foot upon the head of a Worm : so are all the things of God , and have been hitherto , but in times to come the Lord shall raise his Mountain above all other mountains .

Another thing promised is , that in the last times , Many Nations shall come and say , Come let us go up to the House of the Lord , and to the Mountain of the God of Jacob , &c. that is , when Christ and his Laws , and Ordinances shall be exalted , there will be a greater Harvest among the people then ever there was before .

First , In respect of the extent of it , Many Nations shall come and say . Whereas now , most of the Nations of the world are ignorant of , or enemies to the things of Jesus Christ : there are few Nations that hear of the Name of Christ : but then many Nations shall come , many Nations that lye in Paganism , and Heathenism , and darkness , God will finde a way to spread the savor of the Gospel to them .

Secondly , then there shall be a great deal of willingness to come to Christ in his holy Ordinances , they shall say , Come let us go up to the mountain of the House of the Lord , and they shal flow to it . Now you know what a deal of preaching there is to bring home one soul to God ; a man may preach , and preach , and searce ever a one brought home to God ; the Lord pours but a little of his Spirit with preaching , we are to bless his Name for any , but the time shall come , that as soon as the people hear they shall obey .

The people shall flow unto ,

The word is taken from the Tide : there are two things meant by it ,

First , That then abundance of people shall come in to the Lord , for the Tide comes in with waves , and abundance of water , it comes not with a little water , but with multitudes .

Then it comes with strength and power , that goes through all opposition . We see now it is not so , the Lord gives but little of his Spirit , and therefore there are but few that come in to God , and of those few , many of them , every little thing turns them off , one is afraid of persecution , another of the loss of his estate , another of the loss of friends , another of the loss of his grace , but then they shall flow .

Another thing in this Promise of this glorious Harvest is this : as they shall flow , so also they shall be inabled , their hearts shall be inlarged to learn abundance of the Will of God , and moulded to a willingness to obey it . This is not accomplished yet , They shall then say , Come , let us go to the house of the God of Jacob.

He will teach us his ways , and we will walk in his paths .

Now you know there is but little teaching . Indeed God teacheth some few wondrously , more aboundantly then we can teach , but yet there be many , though we speak much , and though they live under the Ordinances , yet they learn little ; and then that little that they do learn , there is very little power that goes along to frame their hearts to do it , but then they shall say ,

We will walk in his ways .

There will be a power , that when the Saints hear the word from God , they shall not be alway wishing , and woulding , and say I would I could do so : but there shall be a power with the word , whereby they shall be enabled to do it .

Another thing promised in the last times is , that ,

They shall be at their swords into plow-shares and their speares into pruning hooks , &c.

The Lord will end these wars that are among the Nations , that make the lives of people and of the Saints uncomfortable . And especially ( as I take it with submission to the people of God that are wise ) that the wars here principally meant are wars for Religion , as appears by the verses following , they shal be at their swords into plow-shares , and their spears into pruning hooks . They shall then give over wars , and live peaceably together ; whereas you know now most of the wars in the world are about Religion . The Turk would come , and subdue Christendom to set up the worship of his Mahomet , the Pope would destroy him to set up his Religion ; and so all over the world there is a disposition , that with fire , and fagot , and sword , and spear ; we would bring men to worship God , every man according to his own fancie , But ( saith he ) then there shall be no such wars , every man shall sit under his own vine , and under his own fig-tree , and none shall make them afraid , The mouth of the Lord hath spoken it . Then they shall be quiet , there shall not be such persecuting in the world .

For all people will walk , every 〈◊〉 in the name of his God , and we will walk in the name of the Lord our God for evermore .

That is the reason why I think it is meant of wars about Religion : because it is said , all people will walk every one in the name of his God , and we will walk in the name of our God also . That is , people shall not be forced to worship this or that God , or this way , or that way , with sword , and spear , but they shall all sit under their own vines : that shall be the fruit of that abundance of teaching that there will be , every Nation will walk in the name of his God , and we will walk in the name of the Lord our God for ever .

Not ( beloved ) but that the Lord Iesus hath left , and doth still continue to the end of the world a way of spirituall censure , and punishments for people that sin against him . It is not meant that people in the last times shall go where they will , and do what they list ; no , we have ordinances in the Church given by Christ for the correction of those that walk inordinately ; we are to deliver our selves from them , and to deliver them up to Satan . But in respect of the main course that the world hath been in , and is to this day , they shall not then be under censures for those nifles , and trifles , as hitherto the way hath been by fire , and fagot , and sword : but ( saith the Holy Ghost ) it shall not be so then , every one shall walk in the name of his God , and we will walk in the name of the Lord our God for evermore .

Then here is another mercie .

In that day saith the Lord will I assemble her that halteth , and I will gather her that is driven out , and her that I have afflicted , and I will make her that halted a remnant , and her that was cast afar off a strong Nation , and the Lord shall reign over them in Mount Zion , from henceforth even for ever .

That is , we may know the worth of mercies , by the presence of miseries ; we see now some halting , some runing into errours , and blasphemies , and we know not what to do : but then the Lord will make them that halt a remnant ; the Lord will gather the people that halt and go aside , and he will settle , and confirm them in the truth . These are the thoughts of the Lord , and the counsells of God concerning the last dayes . Therefore we are the while to wait patiently for the Lord , and to pray earnestly that God would make good his promise to us : and not to loose our selves ( as we are apt ) to see the disorders and confusions of Churches and Common-wealths in these days . But as people that are in a storm , we should look when the cloud will be over , that the Lord will give fairer weather , and remove all these things , when the last , and blessed , and best dayes shall come . And this is the chief thing that the prophet here aimes at .

Expositions and Observations on HABAKKUK 2. 4. But the just shall live by his faith .

I Will not stand now to shew you what a just man is . Only in a word take notice that the just man here meant , is not a man that is just in his own sight or in his own personall righteousnesse , or just in the esteeme of the world : though men be so called , and not improperly : he is a just man that deales justly : but the just man in the Gospell language , is a man that though he be not greatly esteemed in the world ; and though he hath many things that make him seem less just then many morall men that seem just , yet according to the law of God he is just , we are to declare him so , the Gospell declares him just , because God hath received a righteousness whereby he calls him just ; he calls him just , because Iesus Christ is The just man lives by faith four wayes . 1. In respect of justification . made righteousness to him . Now the just man lives by his faith four wayes .

He lives by faith , first in respect of justification ; there is a light that the Saints have , that whereas , as sinners they were dead before in trespasses , and sins , they now see themselves acquitted of all their debts , they see Gods justice satisfied and his law fulfilled , and they see themselves just men : whereas they were dead in law before , now , in law ( or in Gospell as it were ) they are alive again . For so it is , that every man , and woman among us , though he be never so honest , or civill , or faithfull in holy duties , &c. yet if he be not justified by the righteousnesse of Iesus Christ , he is a dead man in the language of God , and according to the law of God . Just as a man at the barr that is condemned to die , he is a dead man in law , though the sentence , as Solomon saith , be sometimes delayed , and put off , and not executed : he may be reprived a little , from one yeer to another , but he is a dead man , that is , he is an unjustified man : so if God hath not given thee the righteousnesse of Christ , and a heart to lay hold of that , be what thou wilt in thy self , and do what thou canst of thy self , yet thou art a dead man , and those that lay hold of that righteousnesse are living men . This life is much spoken of Rom. 5. how we are dead by the first Adam , and alive by the second Adam , that life is our justification , vers. 17. By one mans offence , death reigned by one , much more they which receive abundance of grace , and of the gift of righteousnesse , shall reign in life by one , Iesus Christ .

There is secondly , a life of sanctification , Ephes. 4. they were strangers from the life of God ; that is , the life 2. In respect of sanctification . of holinesse , and their hearts were heardned , and carried away with lasciviousnesse , &c. Thus a man comes to live by faith : for all that thou dost , though thou account it holinesse , and the world may account thee a holy man , yet if every graine of thy grace , and holinesse do not come from Christ by the power of faith , thou art but a dead man , and all thy works are but dead works .

Then thirdly , the Saints live by faith , that is , the life 3. Faith is their assurance . of assurance ( as I may so call it ) the Saints they hold their assurance of the former by the power of faith ( not by sense ) for a while at least : they know they are Saints , how do they know it ? by faith : they know they are justified , how do they know it ? By Faith .

True it is , when God gives them the knowledge of sense , they must not shut their eyes one day that they have it , but our eyes are so dim that we are ready to mistake ; so that the maine course of a mans life is by faith from Gods love in Christ in the free Covenant , which Covenant consists in such promises , which promises speak to me by such ordinances as this , and the Lords Supper , &c. This is a third way .

Fourthly , and lastly , the Saints live by faith , that is , in all afflictions they do bear up their spirits , and are supported 4. It is their support in afflictions . by the power of faith upon the word , though there be nothing seen , and appear . A naturall man cannot hold up , but sink , further then there is some sensible , visible thing to hold him up : but the just , those that are Saints , they have an art , a mysticall art , whereby when they see nothing , but have a word , wherein God hath promised to do this , or that for them , they can bear up themselves , and so go on as chearfully as if they did enjoy , or as if they did see their deliverance . Thus Habakkuk , we read , this proverb . verse 1 , 2 , 3. The vision is for an appointed time , in the end it will speak , and not lie : though it tarry , wait for it , because it will surely come , it will not tary , Behold , his soul which is lifted up , is not upright in him ; but the just shall live by his faith .

There was a vision that did promise good to this people , but this vision must tarry a little , it must not be performed presently : but they might say , how shall we do in the mean while ? The just shall live by his faith . Though there be nothing seen , yet notwithstanding they shall bear themselves , and carry themselves chearfully , and comfortably , and contentedly by beholding the truth of the busines , and the sweet expectation they have of it , as if it were come already . You have the proverb repeated by the Apostle in the Epistle to the Hebrews , in this sense , yet a little while , and he that shall come will come , and will not tarry . You have need of patience , saith the Apostle . They were in great afflictions , there was a promise that God would help them , but what shall we do in the meane while , while the grasse grows ? In the meane while the just shall live by his faith ; he shall drive on and carry on the work , and bear up himself , and his spirit , and his comfort , and all on the word of the Lord , and he shall do all this by his faith . So that this being the lesson shortly ( though I be not able yet to clear this fully to you : for truly this is a lesson wherein we still shall want light , we are not able to see it perfectly , it is from faith to faith , saith the Apostle . That is , we come from one degree of faith to another to live by faith : there are many kinds , many degrees of living by faith ) Now this is it that I would commend to you , and exhort you to , that you would seek the Lord , and study the Scriptures , that you might come to this , that you may live by faith .

First of all , in the grosser part of it , concerning sanctification ( that is an easie thing to be understood ) that you would not regard , or weigh any thing in all your profession , but what doth come from Iesus Christ by faith . Truly , much of our Religion , is a naturall kinde of Religion , and much of that which is like good in us , doth not spring from Iesus Christ , and whatsoever is not from him , will never be accepted by him . We have many morall vertues from old Adam , that we gild over , and account them graces , but God loaths them . We have many duties that we have taken up in the imitation of others , by good education or the power of the letter Preached to us , and yet this is not the life of faith , it is not holinesse by faith .

And therefore , let us not ( like many professors ) study the muchnesse of Religion , or the plausiblenesse of it without ; as that I am able to preach , as other preachers do , and you are able to pray in a day of humiliation as other professors do , this is nothing : but let us labour that that little holinesse that is in us , may clearly proceed from the Lord Iesus Christ . One had better have a Garden of a few true , and pleasant Flowers , though there be but a few , then to have a Garden with some Flowers , and a world of trash like Flowers , there is no pleasure in it . Now , I fear that much of thy best duties spring from old Adam , much of thy best prayers , and much ( it may be ) of that Religion whereby thou art accounted a professor : much of it , I fear , is nothing but old Adam , and his ruines screwed up , and varnished , or gilded , and not from the Lord Iesus Christ .

And therefore remember this , that as drunkennesse , and whoredom , and those grosse , and scandalous works of darknesse , are called dead works , so every graine , every stamp of good in thee , if it be not from the new Adam , it is but a dead work . I could shew you how you shall know the one from the other , but that the time is short , and I must not hinder other occasions ; Therefore I leave that upon your thoughts that you may pray to the Lord : Lord ; I do not care how men conceive of me , I care not though I be among the least of all Saints , as Paul saith , if I be reckoned the least of all Saints , so that that little Saint-ship , and holinesse that is in me flow from Christ , that it be a grace from his grace , and light from his light .

But the other truth is wondrous hard to expresse , that we should in respect of justification , and assurance learn the Art of living by faith , that when the Lord shall take away all comfortable objects of sight , and sense , that we can see nothing , we cannot pray at all ; we see corruption upon corruption , and waves of temptations one upon another , and no working within to relieve us , that I am able then to live by faith ; that is , to see a righteousnesse in Iesus Christ , and to build upon his word , and Covenant , to hold my self , and my assurance still , I am a son still , everlasting life belongs to me still , though I feele , and see nothing , but hell , and something worse if it may be , yet notwithstanding I am a Saint , and I am righteous , and just , and the Lord is my father , and hath reserved everlasting life for me .

Beloved , the life that Christians ordinarily do live , it is a life mingled with faith , and sense : for if God give me free grace , why should not I rejoyce in it ? If I clearly see the first fruits of the Kingdom of heaven , why should I exclude my reason not to conclude that there is more grace behind ?

But there are other Saints that have a mixture of faith and sense , that take away sense , and their faith is gone , their faith is grounded upon sense . And I have oft times looked in to my soul , and thought why the Lord suffered me to be carryed away with corruptions , and to be overwhelmed with temptations , whereas he hates these things , and I hate them , and I weary him , and they weary me , and he can help it , and I cannot ; why he should do thus , to suffer me to pray , and I cannot overcome ? There are many reasons the Lord hath given in to my soul from time to time : but of all reasons this is the chief , that the Lord thereby would inure us to live by faith . The Lord comes many times when we are compassed about with grace , and holinesse , and can go as you do into your Gardens , and take now one Flower , and then another , and make a posie of grace , I behold my love to the Saints , and my delight in God , and my uprightnesse in my calling , and I make a posie of them , God comes and dashes it all , every jot , and what shall I say now ? Now for a man to be able to take up a promise that the just shall live by his faith , that is , I am still as just as ever I was , and I am assured of it ( in a sort ) as much as ever , without the least graine of any thing felt or seen , and I bear up my profession , and all my works , as if I had those views of graces that once I had , now all is gone . Whereas , ordinarily when God dasheth all this way , what is the fruit of it ? Then a man concludes , I am an hypocrite , I am a damned creature , I cannot believe , then I must sit in a holy moping , why ? because sense is gone , faith is gone almost , faith stays no longer then sense , and that is a signe that you alway lived by sense : God takes occasion many times to dash all that ever is in us , and that ever hath been done by us ; God will write hypocrisie upon it , he will make us read so at least , dost thou see what thou art ? There is no creature more carnall ; and in that thou hast done , there is this crookednesse , and that hypocrisie , there is this guile , and that , all is naught . Then the Lord by this teaches one to go a high-lone , without crutches ; one of these faintings teacheth one to go without a staffe , alone . And therein also is the glory of God , that is glorious in all his works of creation , and providence , glorious in war , knapping the spear asunder : but his glory in the Gospell is more , that usually when God hath shewed a Saint his confusion and wickednesse , to magnifie his grace the more , then ordinarily , God takes these times to do more for a poor soul , then ever he did at any time : the Lord will then give a new seal of the pardon of sins , and new discoveries of the mysteries of the Gospell , and of Iesus Christ in the midst of these confusions . But it is the hardest thing in the world , to live clearly by faith when sense is gone ; there is that I drive at all this while . I see poor creatures moping every where , and when sense is out , then their candle is out , as Iob saith , How oft is the candle of the wicked put out ? So , that Saint that lives by sense , his comfort is no longer then he sees , and feels grace , he hath assurance of Gods love no longer then he feels grace . So there are but few of you that have a root of faith , that in all the ebbings , and flowings of grace , your comfort , and strength , and assurance by Faith goes on in its course as before . Now desire the Lord to bring you to this clearely , that according to this blessed proverb you may live by faith .

Expositions and Observations on MATTHEW 19. ult. But many that are first shall be last , and the last shall be first .

THe occasion of this speech of our Saviour was , there was a young man , a very rich young man that came to Christ , and would learn the way to heaven of him . And our Lord he cuts him out a task too hard for his carnall heart , among the rest , to give all that he had to the poor . The young man was very sad , and went away , because he was very rich , It may be a poor man might have done it : but the more riches men have , the more loath they are to part with it . Whereupon , saith our Lord , you may see how hard it is for a rich man to enter into the Kingdom of heaven , A Camell may go thorow the eye of a needle as soone . Whereupon his Disciples replied in a vanting way , crowing over the man , Master , what shall we have ? we have done gallantly , we have forsaken all that we have , and have followed thee ; what shall we have therefore ? Saith our Lord Christ , You shall have a large reward I confesse , I say unto you . Ye which have followed me in the regeneration , when the Son of man shall sit in the Throne of his glory , ye also shall sit upon twelve Thrones . And every one that hath forsaken houses , or land , or children , or father , or mother , or wife for my names sake ; shall receive an hundred fold here , and shall inherit everlasting life . For , saith he ( he puts this correction upon it ) here is a large reward , as if he should say , if the young man had followed my advice he had been no loser , nor you shall not , but many that are first shall be last , and the last shall be first . As if he should say , I would not have you to be proud , and to crow over that poor man that is run from me , because you are old Disciples ; it may be that man may come back again to me , and be my best servant when you may run away : for many that are first shall be last , and the last shall be first . And thereupon our Lord in the next Chapter , on purpose to this end to bring down their spirits , he expresseth himself in a whole parable of a man that hired servants , and he that came at the last hour received as much as he that came at the beginning of the day ; he takes down their spirits from being too high over poor sinners . So that is the lesson that I desire you seriously to consider of , the text it self shall be the Doctrine , that

Many that are first shall be last .

I say , many sinners , and slow professors , shall be first , and formost in the ways of godlines ; and many old professors that have been once zealous , shall be last , and lowest in the formes of Religion and godlinesse .

I need not tell you that there are severall formes of godlinesse . There are ( as Iohn saith ) fathers , and young men , and children ; there is the weak , and the strong , the spirituall , and the carnall . Now God ( I say ) hath cast it so that ordinarily the weak shall outrun the strong , the childe shall go before his father , the young , green , slow professors ; shall be in heaven , and the way to heaven before the old professor , and they that were first shall be last , and they that were last shall now be first . For the opening of it , it is to be understood two ways .

First of all you are to understand this , that the first shall be last , and the last first , not as an universall , generall rule , that every young professor shall outstrip an old : but the way to Heaven is so narrow , that in the profession of Religion , abundance of them do fall away . And few men fall away at the first : but when the tryall comes , when the Sun ariseth , as our Lord saith . So a learned expositer upon it saith , that it may be thirty , or fourty , or fifty , or sixty yeers among professors , there may be many hypocrites , and there are more that have but a common work of the spirit of God : thereupon our Lord speaking onely to professors such as they were , Matt. 13. where he saith three of the four were rotten , and come to nothing , and the fourth only hold out . Some mens sins are open before ( saith Paul ) and some follow after . We see it by some men setting out in Religion , they never come to any thing : but some mens sins follow after . Some men go far , and walk gloriously , and afterward are discovered . And truly , it is a rule among the best of our ministers , that seldome or never , hypocrites go out of this world undiscovered : And hence it comes to passe by the falls of hypocrites , and those that have not a saving work of grace , that great ones fall away , and little , low ones outstrip them .

Secondly , it comes to passe that the first are last , and the last first , because the Lord for reasons best known to himself for the most part so casts it , that even among true professors , true Saints , the most part of them when they grow ancient ( in Religion especially ) they take a napp before they go hence . They go as travellers in the way , that go out betime in the morning , but take a baite of two or three hours in the way , and so slow travellers get before them . There is not one in ten ordinarily , but hath a shrewd napp when he is ancient in Religion , before he go hence . Thereupon we see the ten Virgins , Matt. 25. The wise Virgins slept as well as the foolish , they all slept : but the wise Virgins awaked in time , and got up again , and the foolish slept it out . And while they are napping and sleeping , the first becomes last , and the last first . For we may not think that all such ancient professors , that they have no grace . We see now , are there not some Magistrates , and many Ministers , old non-conformists , that are now generally napping , and sleeping , that you would think there were nothing of God in them ? we may not think that they belong not to the Lord , and that they have no grace . This is the time when many simple souls get into Christ , and the knowledg of Christ , and have further enjoyments of spirit , and communion of spirit with him , then those grave Ministers , and Common-wealths men , that before held out Religion more then others : yet we are not to think that they have no grace .

Therefore of this briefly , there are these four or five practicall lessons that we should learn .

The first is , that all you that are ancient Christians , 1. Vse to avoid security . ancient professors , if ye stand , to take heed least ye fall . How should this me thinks make an ancient Saint watch ? how should he avoid security , when it is ordinary for old Christians to take a napp , and so not to be higher in Heaven ; they lose much of their glory in Heaven ; nay they lose their honour here , ye some men think them to be hypocrites . Therefore stand on your guard : say not , we have been professors , twenty , or thirty , or fourty yeers , as ordinary professors bragg of their standing in Religion . No , but remember this lesson , there are many first that shall be last : therefore walk watchfully , and circumspectly . Think with your selves , and O that the Lord would open the eyes of ancient Christians in this City , to see poor souls of a yeer , or half a yeers standing , start up , that have more of Christ in them , and more clear knowledge of the Gospell , and love him more , and his Saints , and do more for him then they do . O look about thee , and consider with thy self that though thou be ancient , and before that man or woman in Christ , yet thou mayst come a great while after him to heaven for all that . Therefore , saith Paul , I press hard to that which is before . It is a comparrison from men that run in a race . As the heathen Poet saith , when a man runs in a race , he never looks on the horses that are behind him , but if there be one before him he looks to that . Beloved , look that if thou be before others , take heed that thou come not to the goale after them .

Secondly , let ancient professors , ancient Christians 2. Not to contemn others . learn not to despise , and contemn weak Saints , young beginners , nay not sinners themselves : I have observed it to the grief of my soul , with the bleeding of my heart , a great deal of contempt , and disdaine in the brows of some ancient Christians against some weak Saints : take heed of it : for though thou be first , and great now , thou art honoured now as an excellent Prayer in London , as one excellent in a day of humiliation ; who knows whether thou that art first mayst not be last ? Therefore contemn not weak Saints . No , nor sinners , there is many a man that may be in the Ale-house , a drinking , and swearing , and whoring , and his quean with him , that may be in heaven before thee , therefore be tender to sinners , especially if it be a Saint that hath any thing of God in him , consider he that is first may be last , and the last may be first .

Thirdly , let weak Saints , and young beginners , learn 3. Weak ones not to bear themselves unreverently hence also , as on the one side ( that I may put in that caveat ) not to behave themselves unreverently toward the ancient . I would not have old Saints to crow over the young , muchlesse the young over the ancient : Saith Paul , rebuke not an elder , but rather exhort him . If we in preaching must not speak so sharply to ancient Christians , whether elders in Office , or rather in Religion ( as I believe it is ) we must not rebuke him , but speak with reverence , so much more young Christians must speak reverently , of ancient Christians , and not say , there goes such an old professor , and such a one saith , the first shall be last ; and so despise him . No , but as God hath put the law of nature that the young shall observe the elder , and the junior shall respect the senior : so in grace and Religion , people must observe their duty . Therefore young women must learn of the old , and old women should be teachers of good things to young women , not given to wine , &c. beware of petulant , wanton carriage towards old professors .

So , on the other side , be not discouraged by seeing the Neither to be discouraged . graces in ancient , strong Christians . It is an ordinary thing for weak Saints to be more discouraged at the graces of strong Saints then at any thing else . As a weak eye that looks on the Sun can see just nothing ; so many a weak soul hath the testimony of Gods spirit , that he walks uprightly in his family before the Lord : but if he fall into the company of spirituall Christians that are full of the Spirit , full of the Holy Ghost , he comes home , proclaiming himself an hypocrite all the way as he goes . Do not that ; for God hath cast it so , that the first shall be last , and the last shall be first : therefore though I be weak , who knows but that God may make me equall to that glorious Saint ? Therefore as he is not to be secure and proud , so I am not to be discouraged .

Fourthly : learn also this lesson ( for it is of especiall use in these times : for this is the age when old professors 4. Not to judge others . set themselves to sleep ) learn hence , not to judg of Christians , old Christians , old professors to be hypocrites , because that they have taken a napp . I may not think that that man whom I have known to be the first man for Religion , of all the Iustices of the Peace , of all the Gentlemen in the country , of all the ministers in the County : because he is now the least and last of all the gentry , or ministery , or the like , I may not ( a● the ordinary fashion of men is ) conclude that there is no grace in him . It is an ordinary thing among us , you have instances every where in this case : but rather conclude this , that many that are first shall be last , and the last shall be first , God hath put the one against the other , that we should finde nothing after him .

God delights in variety of works , and he hath cast it so , that ordinarily professors should be like the Angels or Iacobs ladder , some up , and some down , the young going before the old , and the old coming behinde the young , and as souldiers in training , wheele about , and go behinde one another . God in wisdom hath done so ; therefore I wil not say , such a Magistrate , or such a minister , or such a Gentleman doth not belong to God , because he is not so good as he hath been , he was once the best , and now he is the least , he may be the Lords notwithstanding all this . We must remember this , or else we shall make hypocrites of all the world : for there is no Christian but hath his failings , and if we conclude so , then God will have no Saints . It is a blessed meanes of meekning the heart towards napping Christians .

Then lastly ; let there be a kind of equality , and spirituall 5. To preserve a correspondencie and equality . correspondencie between all Saints ( O that God would have it so ) that as the younger should not carry themselves unreverently to the elder , so the elder should not despise the younger : but as there was an equality in their gathering of Mannah , they that had much , had nothing to spare , and they that had little had no want : so the Lord delights in equality among the Saints , God hates to see Christians , that have much knowledge , to brow-beat weak Saints , God hates it . Let us love a kinde of equality , and spirituall correspondencie : For we are all one body , and have all one head : the greatest member cannot say to the toe , I have no need of thee : the greatest Christian ; if he be as an eye in the head , he cannot say that he hath not need of the weakest Saint : there is something that may do him good , if he could see it .

To end this , I will give you the expression of Calvin on Rom. 16. 16. Salute one another with an holy kiss , the Churches of Christ salute you . The observation of Master Calvin upon this place is this , that the Apostle had before saluted a great many strong Saints by name , and commended them for some excellencies , one for one thing , another for another , Priscilla , and Aquila as helpers in Christ , and such a one for such a thing he gives commendation ; now because he names not all , least the weak should be offended , therefore , saith the Apostle , salute one another with a holy kisse . It was their manner before their supper , they had feasts of love , and before their feasts of love , they did alway salute one another with an holy kisse ; they kissed one another , and it was a Ceremony that God appointed to this end , to shew that there was a kinde of equality between all the Saints , that the poorest could not be kept at a distance from the rich , and the youngest Saint that the other day was a drunkard , or whoremonger , was not to be despised , but was kissed of the old . So that kiss linked them together , that though there was difference , yet this kisse levelled them .

Beloved , how far , this ceremony should be practised by us , or we are bound to it , is more then I can tell , or any that I know : but that is signified by it holds , that there should be a blessed correspondencie between all the Saints , and some kinde of way , whereby a man that is in Christ , be he never so weak , may know that Christ accepts him , that the greatest Saint , and most glorious on earth , accepts him also . And not as the factious custome of disputing professors is ; that never take notice of , but scorn hundreds of poor Saints , that have not those gifts , that cannot talk swelling , proud words , as Iude saith . All that are Christs should be dear to us as they are dear to Christ , he loves them alike , he paid as much for them as he did for us ; and God is their father . And Christ provided foreseeing the disposition of men in latter times , that of all Saints we should take care of the weakest : therefore saith Christ to Peter , Peter , lovest thou me ? lovest thou me ? lovest thou me ? Lord , thou knowest all things , Well , I see thou lovest me , as thou lovest me feed my lambs . We are to feed the sheep too : for Peter was a Sheperd , but we are to feed the lambs of Christ especially . In Mat. 18. you know what care Christ takes of his little ones , he compares young professors to little Children , and if any offend one of them , it were better that a Milstone were hanged about his neck , and he were drowned in the depth of the Sea . If you should see a man in the midst of the Sea with a Milstone about his neck , it were a miserable condition : so it is a sad condition of high , and lofty professors , that brow-beat weak Saints , that will not correspond , or condescend to them of the lower sort , O , saith Paul , who is weak and I am not offended ? who is offended and I burn not ? I will say no more of that , remember many that are first shall be last .

Expositions and Observations on LUKE 18. 1. And he spake a parable to them , to this end that men ought always to pray and not to faint .

I Do finde beloved that now a days the devil hath wondrous designes in the world , and truly one of the greatest that I know among us is this , that he indeavours to cheat us of the ordinances of God , and to bring us from them one by one by degrees . He hath brought us from repetition of the word , and from singing of Psalms , and many from baptizing of the infants of the godly , and divers from the supper of the Lord , and from hearing the word of God preached ; and now he comes and begins to bring people from praying , or calling upon the name of the Lord : therefore let us do as Rehoboam did , when he had lost Ten Tribes , he went and strengthened the two that remained . Beloved there are but a few ordinances that remaine , and they are almost gone too , therefore let us do our best to keep those . One is praying , or calling upon God ; which our Lord Christ divers ways , by precept ; and example , and parables , &c. doth exhort his Disciples to , to pray alway , and not to faint . So that this is it that you should do well to consider , that

Prayer , or calling upon the name of God in Christ , is an ordinance , and a perpetuall ordinance of God .

And though ( it may be ) many of you do not doubt of it , and therefore you think why should I speak of it ? Truly , no more did not I doubt of it , yet I have had many thoughts of it : and though we doubt not of it , yet the considering of it out of the word may stir us up to do it more then we do : for I am afraid , though many of you doubt not of it , yet many of you are slack ; and though you believe not what the others say , yet you hearken so much to them as to slacken of what the old Saints did , and of what your selves did before , you do not set your selves so earnestly , and so frequently , and follow God so hard in prayer as you have done : this I greatly fear .

For I find many times that the devill plays a double game , that when he comes to take away an ordinance from people , to cheat them of it , he knowes that some are so giddy , that he can gull , and cheat them clearly , and he knows this that those that he cannot cheat yet he can cast them into a kinde of remisnesse . As for instance , he hath taken away from many , singing of Psalms , prasing God according to that manner that the Saints have had for divers ages , whereas there is no particular manner in the scriptures for the outward thing : now as he hath brought many that they will not sing at all , so there are many that are indifferent ; and so for baptising the infants of the godly , and so for hearing the Word ; and so for praying . The devil hath a dilemma , if you will do so , so it is , or else do this ; so I say while some giddy heads , or hearts are throwing away the Ordinance of prayer . I am afraid there is a general remisness , or carelesness growing upon your hearts , therefore I shall shew these two things concerning prayer .

First , I shall shew you that it is an Ordinance of God , Prayer an Ordinance of God . Prayer a perpetual duty . that it is a duty , that it is the duty of a Saint .

Secondly , I shall shew you that it is a lasting duty , a duty to be performed in all ages untill the coming of Christ , and that briefly and plainly .

For the first , That it is a duty , consider any duty in the world , and whatsoever you would have to prove it a duty , I dare say it is clear in the Word concerning this duty of Prayer , that , and much more , you cannot name any duty in the Book of God , any external duty that is underpropped , that hath such foundations , such clear ground-works for it as the duty of Prayer .

There are four main grounds of duty , and one of Four main grounds of dutie . them many times is a sufficient ground for any one , as

First , that it is a thing that the law of Nature hath 1. The 〈◊〉 of Nature . written in the heart of man , to call upon God , it was written in the Creation . There are many duties among us that are not so , under the Gospel , especially . Now that you see in all ages , all kinde of people call upon the name of their God . As in the ship where Jonah was ; the Heathens by the dictates of Nature , they awake Ionah to call on his God , and they were calling on their god : it is a thing in the law of Nature . And ( by the By ) that is the reason why we may pray with carnal men , though we may not receive the Lords Supper , because the Supper of the Lord is an Ordinance by institution , the other is a natural Ordinance or duty . Now when a man doth a Natural duty , it is supposed that it is in the heart of a wicked man , and he doth but what he ought when he doth it . A carnal man when he prays he sins , not in that he prays , much less do I sin in doing the duty with him , in doing what he ought : But wherein doth he sin ? In the maner , that he prays without faith , it is his fault and not mine ; and so an hypocrite that prayeth without faith : when I do the duty , I look that the thing be good , but for the maner of his heart , and spirit , that is for him to look to . So a man may pray with carnal people , though he may not receive the Supper of the Lord , because that is an Ordinance by institution , and is onely for the Saints . That by the by .

Secondly , There is this ground for it , for prayer 2. Command of the Word . we have more precepts then for any other dutie , Christ Jesus saith here , Pray always , And the Apostle , 1 Thes. 5. he bids us pray evermore , pray alway , I need not stand to prove this .

Then you have also presidents for it , almost in every 3. President and Example . Saint in the Book of God ; you seldom hear of a Saint , but he was a praying Saint . And let me tell you this , that Saints , and Churches , or Assemblies , ( for so the Greek word is indifferently ) and people that call on God ▪ with a pure heart , they are Synonomies . Sometimes Paul saith , Grace , mercy , and peace to the Saints , sometimes to the Churches , and sometimes to those that pray , and call on the name of the Lord Iesus , 1 Cor. 1. 1. It is a thing so proper to a Saint , that it is usually taken for the description of a Saint . Therefore in Zech. 12. where there is a Prophesie concerning the conversion of the Iews ; saith God , I will poure on them the Spirit of Grace and Supplication . What is that ? That is , they shall be converted . To have a spirit of Supplication , a praying heart is the same as conversion : to convert the Iews is to give them a spirit of Grace and Supplication : As soon as Paul was converted , Act. 9. when Ananias inquired of him , he was praying , therefore you have examples enow . 4. Promises entailed on it . Psalm 50.

And then you have Precepts for it , and Promises to it , all along in the Book of God ; Call upon me in the time of trouble , and I will deliver thee ; So in the new Testament , Iohn 14. And in the Epistles of Iohn ; If we call upon God , he will hear our prayers , and grant our petitions , and if you ask any thing in the name of Christ , you shall have it . You know these things ; onely I minde you , as Peter , and the rest of the Apostles often minded them of what they knew already , least they should be carried away with the error of the wicked . That is one thing ; it is an Ordinance , you see four great pillars under it , it hath the Law of Nature , there are Precepts , and Examples , and Promises to perform what we pray for : And there are threatnings to those that do it not , Curse the Families that call not on thy Name .

Secondly , I said it was an everlasting Ordinance or duty , and you may see that three ways .

First , If you look upon the old Testament , you shall see there all the people of God , they practised it , I need not instance in any one place .

And secondly , you will easily grant , that if you look upon the times of the new Testament , the dawning of it in Christs time , ( for that was the dawning of the new Testament ) there you see Christ prayed whole nights , and before day he was on the mountain seeking God ; and there are many Parables , one in Luke 11. and another here , wherein he exhorts his disciples to be earnest with God , and though God as it were seem as if he had no minde otherwise to do it , yet by the very importunity of prayer ( for that is the drift of that Parable in Luke 11. and of this ) the Lord will be intreated . Then come after to the times that the new Testament was fully set up ; you see when Christ was gone to the Holy of Holies , there they prayed , and called on God continually , all those Churches did call upon God , there is nothing more clear .

Nay , thirdly , ( for there is the main hint of it ) in the last times , in these times , and in later times then these ( though these be called the last times ) the glorious times that shall be just at the end of the world , the people of God will be a praying people in those days . I will give you but one place , Zach. 12. that is clear concerning the conversion of the Iews in the last times , that they shall look on him whom they have pierced , and shall mourn every family apart . Now the Iews are not yet come in , neither are those glorious times yet come to the Iews and Gentiles that shall follow upon their coming , yet it is said when they shall come in , praying shall be in such request in those days that even the conversation of the Iews is called a pouring on them the spirit of grace and supplication .

Therefore say not now , the last times are come , and these are glorious times , and we can live immediatly upon God without Ordinances , &c. No , those times are not come , and yet when that time is come , they shall have a spirit of grace and supplication to call upon God . And therefore I beseech you , let not the devil steal away any of your Ordinances , for I tell you again , and again , he drives on a wonderful design among you in that respect . And of all Ordinances , labour to keep Prayer : for cast off Prayer , and cast off Saintship ; for to be a Saint , and to call on the name of the Lord with a true heart , are the same . I will call thee no longer a Saint then thou callest on God . Therefore notwithstanding all pretences look to that . Some object , God knows our wants , and what need we pray ? Saith our Saviour , Mat. 5. Your heavenly Father knows what you have need of , and yet Christ taught them to pray . We must manifest our obedience notwithstanding that God will do one thing when we pray for another : that is a foolish objection , because we know not what is good for us , neither how to pray according to the minde of God : but if it be according to his minde , and for our good , God will not deny it to us .

But the maine Engin that the devil hath to cheat us of this Ordinance , is , that there were times when there was neede of Ordinances , and these beggerly rudiments , ( this is the language of some ) these carnall Ordinances , it is true they were good in the times of the Apostles , and those former times , but now glorious times are come for Saints to live immediately on God , and therefore there is no need of them .

I told you that when the Iews shall be called there will be need of these Ordinances ; and though as we grow more perfect in glory , so we have less need of them ; therefore as we are more glorious , and have more of the Spirit of Glory in the new Testament then they had in the old , so we have fewer Ordinances then they ; and when we shall come to heaven , when she shall be full of glory , we shall have no Ordinances for ought I know : but yet we have infirmities , and the Lord knows what is best for us , and we have a great deal of flesh , and carnalness , and we shall have in a great measure till we be in heaven : therefore God in mercy affords us these Ordinances , and helps to deal with him , and to keep our Communion with him , and to live in , and from him : Therefore I pray you without partiality and prejudice weigh the Word of God , whether this be not the Will of God , and then take heed how the Devil cheat you of this blessed Ordinance ; for truly I may say , as Christ said , Now is the Ax laid to the root , to the root of Prayer , and if the Devil take away that , thou art no more a Saint , my life for thine , if thou once throw away calling on God . Therefore learn that word , and endeavor to keep up the Ordinances of God : and you that do not , but are grown into remisness by the Opinions that are abroad concerning this duty , I beseech you renew your care and diligence every one of you in publick and private to seek the Lord .

And consider with your selves whether there be not a greater remisness on your spirits then before , did you not set your selves oftner and more earnestly apart to seek God before , then you do now ? If it be so , in the name of God , say as David , O how sweet is thy Word ! by it thy servant is warned . Now this is the goodness of God , the sweetness of his Word that hath warned thee when thou wert going to undo thy self , and to throw thy self away : Therefore set thy self to it , and let not the sin of others in throwing away of Ordinances , make you remiss in using them , either throw them away quite , or use them as the Ordinances of God , for the careless use of Ordinances is abominable to God .

Expositions and Observations on ROM. 6. 14. For ye are not under the law , but under Grace .

FOr ye are not under the Law .

There are three things in which a Christian is subject to be under the law , and so to be scourged by it , and if he can get himself in those three things Saints under the Law in three respects out from it , then he is wholy clear . The Saints are under it partly , either

In respect of their Persons . Actions . Afflictions .

For their persons , that is , we do conceive that we do 1. As to their persons deal with God in some measure according to his law , we think that God doth deal with us according to his law , and that we deal with God in some measure according to his law . Whereas we should conceive that God doth not look on me , or speak to me , or deal with me at all according to the law ( Christ having fulfilled it , and I being dead to it ) but only in reference to grace , so I deal with God as he is my Father , as he is revealed to me in grace in the Doctrine of the Gospel : so that if we could conceive that our persons are fully justified , that all my weaknesses thoughout the day , or week , or year do not make me according to his Law one jot more unjust nor all my good doth not make me more just , for Christ Jesus his Death and Resurrection doth that wholly , therefore my person for ever is freed from the power of the Law , and if I sin , grace may call me to account for it , and whip and scourge me with his Ferula : but for the Law , what have I to do with that ? what have I to do with a husband that is dead and buried ? what have I to do with the Covenant of works that Jesus Christ hath fulfilled and cancelled ?

Therefore get your persons clear of the Law ; for that is it that evidenceth many times that you are not , because when you sin against God , then there ariseth storms within you that were once without you , on Mount Sinai , that blackness and darkness , then you fear you are hypocrites , then you finde wrath in your consciences : as oft as you finde wrath , ( that is the work of the Law , for the Law worketh wrath ) it shews clearly that your persons are not quite freed from the Law , for though there should be sorrow , and more kindly , and abundant sorrow then ever you felt before , and care , and other things , yet even that wrath , and horror , and hardness of heart , and risings of spirit against God , will testifie that in some measure your persons are under the Law .

Ye are not under the Law .

Secondly , Your actions I ( say ) should not be under 2 In respect of their actions . the Law , for as one saith , as our persons are justified fully by Christ , so are our actions ; that is , whatsoever action I do , or commit , however that action may not be pleasing to God according to Grace or the Gospel , it may not be an acceptable sacrifice , as all our actions should be , yet notwithstanding we should not conceive that our actions are to be squared and measured according to the rule and life of the Law , which is the Covenant of works . As for Instance , when a man is under the Law , whose actions are under the Law , he labors all the day long to please God , to serve , and obey him , but if he fail but once or twice that day in his duty , there is some confusion whispered in his soul that all is lost , there is more trouble for that one failing , then he hath comfort for all that he hath done that day ; that is just the Law , for the Law saith , if he fail in one he is guilty of all . Now if a man be under grace , he rejoyceth in his sincere indeavor to honor God , and he rejoyceth in the passages of that day , that he hath had communion with God , and where there is weakness , there would be a sweet , clear mourning for it in reference to God as a Father , and not to have the heart estranged from God , and straitned . Our actions in a great measure are under the Law . Our actions are freed from the Law in this life , but we know not our freedom . They are freed thus , all arise either from flesh or spirit ; for those are the two beginnings , the two first beeings of all . Now those of the flesh ( for a Christian may do an action that is purely flesh , that hath no good in it , then ) that is a sin , Christ Jesus hath done it away . Now if it be an action that ariseth from his holy Spirit , that flows from the principle of Iesus Christ that is in him , the Lord accepts of it , that is done already , if he were able to do it , yet it comes too late ; but onely he doth it as the honest upright indeavor of a loving childe to a dear father . So , could we measure our actions according to that rule , our lives would be more holy , and more sweet and comfortable .

Thirdly , our afflictions , or sufferings , ( it were well 3 Relating to their afflictions . if we could get out from under the lash of the Law in all these ) there we are deeply under it ; as soon as ever we are whipped , then we say , God hath found me out , and it is true , God may whip me for it , because I will not take notice of it : though God will not hide his countenance , and his smiles from his childe , one jot further then he must needs do it for fear of cockering him : therefore I know if God frown , and hide his face , that God loves me , and he would shew it : but I have a base heart , that at such times as that would like some sin , and be wanton , otherwise , God hath no delight to hide his face a moment . Now all my afflictions , and sufferings , I am not to look on them under the Law , that is , as though God in reference to these had a purpose to satisfie himself , and his vengeance , and to let his wrath fall upon me , ( that is clearly to frustrate the death of Christ ) but I am to look on that as fully satisfied , and done by Christ , and God is more faithful then to be paid twice : but I am to look upon all my afflictions , as proceeding from the love of a dear father , and I can take notice of many sins that displease him , and he hath many Gospel-ends to do me good : therefore in afflictions I admit not one hard thought of God , but love him more for his favor in the Gospel . If we see afflictions under grace aright , then afflictions do exceedingly kindle love to God , and increase our communion with him ; and whereas they make us run from God , they would make us run to him , and delight in him , but we are under the Law , and that makes our persons and actions , and afflictions to be a burthen . O that the Lord would help us to get clear of it , that every one would labour to get his spirit , his person , his actions , and his corrections , and all clear of that , and dead to that .

But ye are under grace .

Grace in this place ( as I conceive ) hath a very large extent , and is not taken onely for that favor of God , as it is usually in Scripture , but there is something meant by it , that shall be equivalent ( in all respects to a Christian ) to the Law , for ye are not under the Law , but under Grace : they are opposites .

Now what that is that is meant by it , I conceive , and can give divers Scriptures also if I had time , that by Grace here is meant the whole Doctrine of the Gospel . Indeed the substance of the Law is contained in it ; for the substance of the Law is one and the same for ever . I say the whole Doctrine of the Gospel , that is called Grace ; because it is a gracious Doctrine , it is a Doctrine full of Grace . The stream , and the maine thing of our Preaching , is , or should be the Grace of God , the love of God , and the goodness of God . If it be taken for the whole Doctrine , as that in Tit. 2. The grace of God hath appeared to all men , teaching us to deny ungodliness , and worldly lusts , and to live holily and soberly , &c. Grace , that is , the Doctrine of Grace or the Doctrine of the Gospel , 2 Cor. 6. I beseech you receive not the grace of God in vain , that is , the Doctrine of the Gospel , which hath in it grace and mercy , and life and salvation , and the like . Grace and the Law are opposites , as we see Iohn 1. The Law came by Moses , but grace and truth came by Iesus Christ . So grace in this place is to be understood in a large sense .

You are under grace ,

That is , not onely you are freed from the Law , and you are now in a condition wherein God will have mercy on you , and save you , but far more then that . For beloved , as the Law hath Precepts , and Commands , and Teaching : so Grace hath its Precepts also , and commands as well as Promises : therefore he saith , The grace of God teacheth us . He saith not the grace of God tells us , and promiseth us , or the like , but it teacheth us . Grace hath a School , as the Law had : the Law had a School , and those that lived under it , according to its method it did train and teach them : so a Christian now in the School of Grace , under grace , he hath all that was good , or necessary in the Law , and much more , that it is sufficient in all respects . For a Christian if he be under grace , there he shall have Precepts and Promises , and Directions , and Comforts , any thing that is necessary for him . So that it were well if you would indeavor to conceive , that the onely master you have is Grace , the onely rule by which you walk is Grace , it is the Gospel , which implies in it all the substantiall Precepts of the Law : so in that respect we are bound to the Law , and the Law is of use , and will be to the end of the world .

Now then I would conclude with this , to shew you a little concerning this Argument , Sin shall not have dominion over you , because ye are not under the Law , but under Grace . There are three main Reasons Sin hath less power over those under grace upon three reasons . why a man that is under Grace , that is , clearly freed from the Law , why sin should have less power over him , then when he was under the Law : for those that live under Grace , though they be not perfect , yet they are eminently holy in comparison of what they were , and of what others are that are under the Law .

One reason is , because that Grace hath clearer and more spiritual instructions , and directions to holiness then the Law hath . It hath what the Law hath , but it teacheth a great deal of exactness that cannot be exprest : for what the Law teacheth , we may express it by natural understanding , and you by natural understanding may comprehend it ; and if you miss it , we may by natural understanding convince you of the breach of the Law : but the precepts of the Gospel are spiritual , and cannot be conceived by natural understanding . I say , the course of a Christian , the main walk of a Christian under grace is such , that a natural man cannot see , or understand which way he goeth , because a natural man conceives not the things of God . By the Law a man may convince , and shew it clearly ; but the precepts of Grace are so sublime , and spiritual , that they must be understood spiritually . And thereupon , being that the Precepts , and Instructions , and Directions of Grace , being clearer and brighter , and higher , that is the reason why a man under Grace is brought into fuller obedience to a freer service then a man under the Law .

Besides , Secondly , when a man is under grace , there is a kinde of ingenuity , a Spiritual ingenuity of the heart , yet though it may be there are not so many Covenants , and Resolutions , and Vows , and the like , yet there is a kinde of ingenuity , that understanding the grace of God , he cannot sin as another doth that is under the Law , and that is the meaning of those Phrases of the Apostle , how abhorrent such a thing would be : As for instance , Shall we continue in sin that Grace may abound ? God forbid . As if he should say , our hearts are against it , we cannot endure to render an answer of all Gods grace and goodness in such a manner as that ; and so in 2 Cor. 5. whether we be mad or sober , The love of God constraineth us : for we thus judg , that if one died , then all were dead , that we should not henceforth live to our selves but to him that died for us , That is , this is , our reason , we have a kinde of ingenuity in us that makes us thus reason , that if one man did come , and die , and purchase everlasting life , we cannot but live to him that died for us .

That is the reason why a man under the Law , that it may be is a Swearer , a Drunkard , a Spendthrift , and this consumes his soul , and body , and family , and all ; and he knows this , yet notwithstanding he goes on , he cannot help it , why ? because he is under the Law , because when he hath had his pleasure all day , the Law whips him at night , and thereupon he hardens his heart , and it grows more and more against God , and his Commandments : Now if God would let it into his soul to see what Christ hath done for him , and how righteously the Law is fulfilled through Christ , and thereupon he is freed from Satan , and sin , and death . If God would shew him the hope of his calling , and the glorious condition that he stands in , there would be such an ingenuity that he could not do it , he need not make Vows and Promises that he would be drunk no more , but he would abhor to do so basely and unworthily to so gracious a God that had done so wondrously and incomprehensibly for his soul .

Lastly , There is a power in grace . The Law , was a voyce of words ; it did teach just as the Commandments upon a wall ; a poor man may come in and read them , but his heart is not the warmer , there is no disposition to observe the Law : but Grace comes , and in some measure gives a blessed power and strength to do that it teacheth , therefore saith the Apostle , Sin shall not have dominion over you , because ye are not under the Law but under Grace .

Expositions and Observations on EPHESIANS 3. 20. Now unto him that is able to do exceeding abundantly , above all that we ask or think , according to the power that worketh in us .

THe Apostle ends his Prayer for the Ephesians in a general manner , with a kinde of Thanksgiving . Now to him that is able to do exceeding abundantly according to the power that worketh in us .

According to the power that worketh in us .

There is a mighty power that worketh in the Saints ; and you shall see that power Ephes . 1. 19. saith he , I desire that you may know what is the exceeding greatness of his power to us-ward that believe , according to the working of his mighty power . It is not weakness , but power , and not a small power , but a mighty power , a great power , an exceeding great mighty power . That worketh in you . The Saints are strong creatures . If you ask , what this power is ? you shall see in the verse following ; The power which wrought in Christ when he raised him from the dead , and set him at his own right hand in heavenly places , far above all principalities and powers , &c. That is , the power of his holy Spirit that dwells in us ; greater is he that dwelleth in us , then he that dwelleth in the world . We have a greater power in us , then can be from the world , or hell against us . And that power is illustrated here by the raising of Iesus from the dead , and setting him up in heavenly places . There was no active power that ever God expressed , that can be compared to that of raising Christ from the dead ; It was a power , and a great power , and Gods power too to make this world , and it is a power to preserve it : but that power is not comparable to this , when Jesus Christ was dead , under the curse of the Law , and under the wrath of God , and under all our sins , under the malice of men , and under a great stone that was rowled on him , and for a dead man to be raised up through all those oppositions of heaven , and earth , and hell , and to be set in peace at the right hand of glory , and majestie on high . It must be an exceeding great power .

The Saints do not consider what strength they have , If thou didst consider what strength thou hast in thee , thou wouldest not be afraid to hear a Cross , thou wouldst not be discouraged to attempt any work for God , thou wouldest not be dismaied at the threatnings of men , no , nor at the temptations of the devil : there is such an exceeding great and mighty power that works in them that believe .

This power , is the power of the Spirit of God ; for that is the power of the most High ; the holy Ghost shall overshadow thee , and the power of the most High shall come upon thee . The holy Ghost is the power of God which dwelleth in the Saints . And therefore my aime is to fasten that word on you , and to shew you how you come short of that life , and strength , and grace , that otherwise you might have , for want of magnifying , and exalting the Spirit of God , which is the Conduit , the Intelligencer , that which brings light , and life , and strength to our souls from God . The Spirit of God is lightly esteemed , therefore we have little grace : a low esteem of the Spirit will keep a Saint low all his days .

I thought to have instanced in a few things wherein you undervalue the Spirit . One is , that you do not hearken enough , nor regard , and observe enough the teaching of the Spirit of God ; and that is one cause why we are left to our selves , and do so often miss the will of God . For I know not ( according to the Covenant of Grace ) why a Saint should at any time miss the will of God , but that he doth not observe his Leader ; For I will give you the Spirit ( saith Christ ) that shall lead you into all truth : Now if you observe not this Leader , this Teacher , it is very just that you should be left to wander , and go out of the way .

If a Christian would observe his way , and observe his leader , a Christian might easily finde when he is in , and when he is out ; for truly , if a man would ask himself , Why did I miss the will of God so often , since I have such a Teacher promised me , and given me by Christ ? he must needs say , that oftentimes I did not observe him , I did not hearken to him , I hearkened only to men , and not to the Spirit of God . And so he would easily finde , when he began to give over harkning where he left the teaching of the Spirit ; for in my apprehension a Saint follows the holy Ghost with a kinde of sagacity ( if I may compare it with reverence ) just as we see the Dog follow the Hare : there is something in Nature that the Dog knows which way the Hare went , when a wiser creature knows not : so , there is something in a poor Saint , that when all the wise men in the world know not which way God went , a Saint can tell : Onely the Dog may hunt upon a cold sent , and think the Hare went that way , and it grows colder and colder , and he misseth : So a Saint shall finde when he misseth the will of God , that the Spirit of God hath not left him , unless it be very rare , as the Spirit left Christ to be tempted in the wilderness , so he may leave thee to pull down thy pride , and to humble thee , Isay , that is rare : but ordinarily , the Spirit leaves not thee , but thou lettest goe thy leader , and thou goest all the while on a cold sent . A Saint , though he headlong follows this , or that conceit , yet notwithstanding he may know when he comes to look upon himself ; surely I went upon a cold sent in those things : though I followed them headlong , and giddily , it was not of the Spirit , it was not the same teaching that I had ordinarily . Therefore observe your leader , hearken to the Spirit of God : If God give you him as a master , he expects that his children should learn , and see when you go in the way of the Spirit of God , and you may easily finde that , if you will avoid headlongness , and giddiness , and rashness .

I speak not this as if the Spirit were contrary to the Word , as some men to advance the Spirit , set the Word and Spirit by the ears ; but the Spirit leads by the Word .

That which I chiefly intended to shew you , was The power of the Spirit set out in four things . to give you a few instances , that you may have a little light , to see the exceeding greatness of the power of the Spirit working in you . I shall not shew in all respects , nor in many , as I might , but onely in a few . I will instance in these three or four things . As first , 1. In dictating a world of prayers to us . that you may see the greatness of his power , what a world of prayers doth the Spirit of God put into thy heart , that thou art never able to utter with thy mouth ? All the wisdom in the world cannot make one spiritual petition ; we may make forms of Prayer ; but now the Spirit of God , that knoweth the minde of God ( as the Apostle saith ) that maketh prayers according to the will of God , and he prayes with sighs and groans unutterable . I speak to them that know the working of the Spirit : how many thousand prayers doth God put into thy heart that it is impossible for thee to utter with thy mouth ? Thou canst not speak to God one petition of fourty that the Spirit puts into thy heart . That some conceive to be the meaning of that in Rom. 8. The Spirit prays with sighes unutterable , not because of our weakness , but because of their strength , and they are so numerous , they are so many , that when a poor Saint goes to pray , one petition stops another , and throngs it out that he cannot utter it .

If the Lord should hear only those prayers that thou makest with thy mouth , thou wouldest be but a poor man , but the Lord respects the prayers of the heart : Therefore I say , to have power to make one prayer , and to have such innumerable sighes and groans in the soul too , it must be an exceeding great power .

Secondly , consider this , how much the Spirit of 2. In supplying us when we pray not . God doth for thee , and in thee , that thou never prayedst for , nor never couldest pray for , no , not so much as in heart . If the Lord did answer all the prayers of heart and tongue , that we make throughout all the year , a man would think that were a great matter ; but surely they are so few , considering our wants , and they are so confused and blinde , that I am confident , if God should deal with thy soul and mine , according to our prayers all the year , we should be miserable creatures all our lives . God exerciseth us to pray , and many of them he answers in their kinde , and he is pleased with our obedience in every thing : but surely , God hath a higher rule of doing us good , and the Spirit of God works in a more methodicall , and wise , and merciful , and blessed way , then we can pray . I have sometimes wondred that God hath made promises to answer many prayers that we make ; but I wonder more that God should grant things that we pray not for . This is the exceeding greatness of his power .

Thirdly , consider the exceeding greatness of his 3. By teaching us inwardly ▪ power in this respect , in his teaching , how the Spirit of God teacheth his people and servants , he teacheth them above what they are taught outwardly by men . As thus , Cast with thy self , suppose thou hadst every Sermon that thou hast heard in thy life , and every Lecture that thou hast heard on the week days , and on the Lords day , that thou hadst them in order and method , suppose they were written in thy heart , and fresh in thy memory , that thou didst understanding and remember every Sermon that thou hast heard ( which no man doth ) a man would think such a one to be a very knowing man . Truly if thou hadst it so , thou mightest be a miserable , confused , blinde man for all that , for all that ever thou hast heard preached , thou mightest be a blinde creature : for alas ! our teaching comes with so much weakness and dross with it , and one saith , and another unsaith ; and if we consider it in a natural way we shall never be made knowing men by all outward teaching in the world . But now the Spirit of God comes in , and he is pleased indeed to make use of it , that we shall teach outwardly ; but alas ! the Spirit of God reads such a Lecture in the heart of a Saint , and clears things , and orders things , and assures things , and settles things that are right , and discovers things that are not , and inlargeth , and sweetens , and quickens them , that it may be a man in hearing one Sermon of an hour long , may be taught more , then another man in hearing Sermons seven years together . This is the exceeding greatness of the power of the Spirit of God ; that truly ( beloved ) I have often thought with my self ( I speak not to disparage our teaching , and your hearing , but ) our coming to teach , and you to hear , it is as your sending your little children to School , to keep their cloaths clean , and to keep them from play , they learn nothing ( in a manner ) for your money , onely they are obedient to their Parents , and are quiet , and are in the School where teaching is . So you come to hear , and we to teach ; but all our teaching in a manner is by the Spirit of God . Therefore it is a wonderful thing to see how quickly the Spirit of God will make a Schollar ripe ; how in a quarter of a year , nay , in a moneth almost the Spirit of God will fill him with all spirituall learning , whereas the best preacher in the world , let him Preach concisely and exactly in a natural way , he shall not teach him the tenth part : Nay , we reach you , we preach it may be four or five Sermons , and we open it as well we can , poor earthen creatures , and when we come to look on it a quarter of a year after , we finde that those notions that it may be were so confused and poor while we were teaching you , that there is a glorious piece made in your souls , by the Spirit of God , though our Notes when they were done , were scarce worth the burning , we are so poor and frail in teaching , and you in your outward hearing , therefore there is an exceeding great power that works in you that believe .

Fourthly , and lastly , ( for I speak this to inhaunce , and 4 By working our works in and for us . advance the Spirit of God , as Paul saith , we are not debters to the flesh , but to the Spirit , you ow more to the Spirit then you are aware of , consider in all the good that you do , in all the good works that you do , how wonderful passive you are in the doing of them . We have a saying , It holds true , I gainsay it not in a sort , that a man in conversion is passive , and afterwards he is active , that is , God in a mans conversion works on a man as a dead creature , only he is rational , but he suffers and works not with God , but when he is converted , then a man hath a principle of life . God works , and man works , man works with God , and it is a true comparison , we were then passive , now we are active . But in respect of the principle , by which we move , and walk : truely a Christian may say , I am altogether passive in a manner in all that I do . God carries a mans tongue to speak , and his hands to work , and his feet to walk , God carries a man in good many times , and glorifies himself many times , and a man knows not how in the world he comes to do it , or why he did it , or how he came about it ; so God doth many glorioous things by us , and we are not aware , This is the Lord , this is the greatness of his power .

God in some actions , he either carries a man , and doth his work by a man , without a man ( as it were ) or else he doth it above him . There is no good almost that thou doest , but thou shalt clearly see that it is above thee , that it is God , thou wert never able to speak , or to do or to go through any such thing , but the Lord went through with it . It may be some of you understand not what it is to do a thing without you , it is too spiritual ; but there are Christians that may , and can say , God did it without me , I was as a block , I know not how , I was scarce active with God , God did all . O great and glorious is that power , look which way you will , what that power is in changing thy nature , in destroying old Adam , what that power is in resisting temptations , what that power is in wrestling , and prevailing with God , what that power is to uphold thee in the wicked world , and to preserve thee to the last day . Consider it every way : it is great , wondrous , glorious , and mighty , and exceeding mighty is that power that works in them that believe , even the power of the Spirit of God .

The Spirit is called power , Power it self ( as it were ) not that I deny the person of the Spirit thereby , as if the Spirit were nothing but the energy or working of God , that is not the meaning ; but he is called power , because ( as it were ) he is nothing but power , whatsoever he doth , he doth powerfully , and gloriously , and effectually ; Angels work in little , common , outward things ; marke the difference between the assistance of the Spirit , and of Angels . The Angels are ministring spirits sent out to wait upon the Saints . How do Angels work for us ? Angels make not prayers in us , Angels never subdue one sin in me , they can never bring peace to my conscience , and soul ; Angels converse not in spiritual things , but in outward things ; Angels keep thee that thou dash not thy foot against a stone , they keep thee from breaking thy neck , they keep fire from thine house ; but spiritual things are done by the Spirit of God : the exceeding greatness of power is by the Spirit . Therefore consider of this word , be not such poor , low-hearted creatures , to be afraid of every ill , and to be discouraged from going about any good thing . I say , consider the power that dwels in you , and indeavor to give glory to God , to magnify the blessed Spirit , that works in you , to admire it , for the more you admire the Spirit , the more vile you will be in your selves , and the viler you are in your selves that you attribute all to the Spirit , the more glory God shall have , and then things will be as they should be , in the best order for God and man .

Expositions and Observations on EPHESIANS 5. 1 , 2. Be ye therefore followers of God as dear children , and walk in love , &c.

THe Apostle in this Chapter , and especially in that going before , exhorts the Saints to walk worthy of their calling , that is , to walk humbly and meekly , &c. towards God and men ; and there he shews sometimes the good they should follow , and the evil they should leave , promiscuously , which is meant by walking worthy of their calling . And here in this first verse , saith he , I beseech you be followers of God as dear children . He puts in this motive to all the holiness he speaks of before , and after ; that as dear children of a blessed father , they would hearken to him , that they would hate all the evil , and cleave to all the good he had proposed to them , so that the Lesson is this , That

The Doctrine . Our spiritual priviledges should as much ingage us to holiness , as they should help on our comfort .

My meaning is this ; you know in this wicked world wherein we are , this is one Gospel way , that we use and practise , and have been taught , that whensoever we came near the Lord ( especially then ) we should indeavor to raise up our souls , by the consideration of our Gospel-priviledges , and the relations between us and God . When you and I come to pray , we study as much as we can to look on him as a father ( and we do well ) and to look on our selves as sons and daughters , as those that are in Christ , as those that have their sins pardoned and covered in him : to look on our selves as the Spouse and Wife of Christ . And all the relations we can make out , and all the priviledges that are laid down in Scripture , we seek to own them whereby to get up our souls to some joy and comfort before the Lord , and this is a good and blessed thing when we do so ; for the Lord would have his children , as to live holily , so he delights to see them live comfortably : The Lord takes delight in the prosperity of his people . But here now , you and I miss , we do this out of a kinde of Self-love , because we would have comfort we make use of our priviledges , and plead our relations , but we should also make use of them to move us to holiness , and to resist sin and evil , as well as to raise us to comfort and consolation : And thence it is that we are so oft foyled with sin , because we walk as men , as the children of men , as the Scripture saith ; we forget in what a station God hath put us , in what grace and glory we stand through Jesus Christ . Therefore when we are walking , and conversing in the world , we look on our selves as men , we think of our neighbours what they would have done in such a case , and it may be we thinke of natural reason , it may be of corrupt reason ; but we do not state our selves all the day as sons and daughters of God .

Man naturally doth not love to reflect upon himself , which ( saith Dr. Preston ) is the difference between a man and a beast : take two or three children , it may be one is a Lords son , and another the son of a Begger , they reflect upon themselves , you shall see by their carriage ; the poor childe carries himself respectively to the other , the other carries himself disdainfully to him . So all people , every one hath a kinde of conclusion upon himself from natural considerations . Such a one carries himself high , he reflects so upon himself . Why ? he thinks he is a man of such parts , of such fortunes , and breeding and feature , and the like , and he carries himself accordingly : It is so with all mankinde . Now if we would have the Spirit of God shine upon our souls , and draw such conclusions alway that lie in our breasts , that I am a son , a daughter of God , one in Christ , married to Christ , bone of his bone , and flesh of his flesh , that I may walk all the day thus cloathed with these reflexions : then when we come to sin , when temptation is offered , it may be the devil will say , such a one did it that is wiser then thou , and such a one that is a fellow , of the same calling , then , this positive actual reflexion upon the soul that thou art in Christ ; this would make thee say , O , but how shall I do it ? Jesus Christ died for me , Jesus Christ hath washed me in his blood , I am one with him . What if the children of darkness do so , is it fit for a childe of light ? what if sinners do so , is it fit for a man that God hath called out of sin , and out of the world , is it fit for him to do so ?

We seldome carry those reflexions about us when The Saints should reflect upon their high condition . we go abroad among the snares of the world , therefore we fall into sin : for the older we are in grace , the more full of snares the world is . I could shew that you can name no place in the new Testament , where our priviledges , and relations are mentioned : but as the holy Ghost mentions them to raise up the soul for comfort , so expresly to stir us up to holiness , 1 John 3. 1. Behold what manner of love God hath bestowed upon us , that we should be called the sons of God! I am perswaded that the Primitive Saints in the new Testament , did generally look upon themselves , distinct as a Common wealth , and a people redeemed out of the world , and in the light of that they did so walk , they did alway speak so of themselves , We are the first fruits of the spirit , we are the sons of God , we are redeemed and bought with a price . We are the sons of God , but it doth not appear what we shall be , but when he shall come , we shall be like him ; O this gives comfort ; but what then ? what follows ? He that hath this hope purifieth himself as he is pure . This hope is somewhat like that reflexion I am speaking of , when there is an actual hope in the soul of being with the Lord , and an actuall positive perswasion that I am the Lords , then a man will purify himself as God is pure . I might mention a hundred places in the new Testament , 2 Cor. 6. Come out from among them , seperate your selves , and touch no unclean thing , and I will receive you , and I will be your father , and you shall be my sons and daughters , saith the Lord Almighty . This is very comfortable , that we shall be his sons and daughters , and that he will be our Father . What then ? In the beginning of the next Chapter , Having therefore these promises , let us cleanse our selves from all filthiness of flesh and spirit , perfecting holiness in the fear of God . If we be the sons and daughters of God , and he be our Father , therefore we should be holy in soul , and body , and spirit . I remember a little Story of a great Monarch ( though I do not much trouble you with them , but it doth a little illustrate what we speak of ) walking with his son , a Prince ; the great Emperor seeing little poor children to play and tumble in the dirt , he said to his son , Why dost not thou go and play with them ? Saith he , I would , if I did see any Kings and Princes children play with them , he reflected upon himself that he was a Prince , a Kings son , and it was not fit for them to tumble in the dirt . So you may say , when you see Drunkards , and Whoremongers , and Extortioners , if the devil tempt you in your hearts , and say , Why dost not thou do so ? why dost not thou get money as yonder man doth ? or labor to be great in the world ? O , say , do the sons of God use to do so ? to cozen , and cheat , and be drunk , and lie ? If the Saints did so , then it were another thing , but shall I that am a Prince , that am a son of God , shall I be a Scullion , and wallow in the dirt ? Therefore I say it is enough to an honest heart to propose a pitch that is above him , that he never attained , and what will he do ? he will seek , and not give over till God have wrought it : God wrought it in most of the Saints of old : therefore let us labor with the Lord , that we may have such considerations alway about us .

O how gloriously should we walk , if we had still actuall considerations , I am a son , I am a daughter of God! How humbly should we walk towards our brethren ? how weaned from this world ? what Pilgrims would we be here upon earth ? doubtless we run , and lanch into the world by forgetting of our relations and stations ; so that as in Gen. 6. The sons of God married the daughters of men . We walk as the sons of men , and miscarry as the sons and daughters of mem . If we did alway walk , and look upon our selves as the sons and daughters of God , we should in some poor measure express something of the sons and daughters of God in every word , and carriage , and action towards God and men , &c.

Expositions and Observations on PHILIPPIANS 2. 1 , 2 , 3.

If there be therefore any consolation in Christ , if any comfort of love , if any fellowship of the Spirit , if any bowels and mercies ;

Fulfil ye my joy , that ye be like minded , having the same love , being of one accord , of one minde .

Let nothing be done through strife or vaine glory , but in lowliness of minde , let each esteem other better then themselves .

THe Lesson that the Lord gave you and me lately to consider of , and to do , was rightly to love the Saints , to love Saints ought to love though they be not beloved . our brethren , and the way , you remember was , that we should not make that the ground of our love to our brethren , because they love us , but because we are beloved of God ; we should love , though we be not beloved of men .

He that will not love his brethren , till he be loved of them , nor no further , nor no longer then he is beloved , he shall never love them much , nor love them rightly at all , because all goes upon a wrong ground , and by a false rule : And therefore we should set upon the practice of that duty in these times of division , that whatsoever man I look on as a Saint , or see the Image of God in him , I should indeavor to bring my heart to love him : If he love not me , let him look to that , I shall not answer for that , that shall be laid on his score : but if I love not my brother , that shall be laid on my score , and as my account , so my comfort , I mean true spiritual comfort , both here and hereafter , it is not in this , that I am much beloved , but that I love much . I spake to you of that more at large then , and I hope you will indeavor to bring your souls to be doers of this blessed truth , as well as hearers .

There is one thing more which is here laid down in this Scripture that we must indeavor to do , though when I speak of doing , when we teach you any spiritual , Gospel duty , you must understand it in a Gospel way ; not as though ( I say ) we can do this or that , but we through the grace of Christ may do any thing that is commanded in the Gospel . Therefore go not home , and say , we are dead , and can do nothing , &c. To what end are all these precepts laid on us , but that we by the power of the holy Ghost may do them ? Therefore I say , there is one thing more for us to do before we can come rightly to love the brethren : truly , there are many things , but that that I am now upon , is the foundation ; ( what is for the building of us up I meddle not with now ) for till we come to do this , we cannot love at all , we cannot go one step in this blessed work ; and that is it I shall indeavor to tell you now , saith the Apostle , Fulfil my joy , and be like minded , If there be any consolation in Christ , or any comfort of love , if there be any fellowship of the Spirit , if there be any bowels and mercies . The meaning is , the Apostle exhorts them to these duties upon these motives , to the following duties upon the foregoing motives , As if he should say , for the consolation sake that you feel in Christ Jesus , that is sweet and dear : for the comforts sake that you feel , when you love , how ful your souls are of comfort ! for the sake of that sweetness and pleasure that you have in the fellowship of the Spirit : If there be any bowels of mercy in you , any sweetness of the mercy of God in your souls , or any workings of mercy , or pity , or affections in you , grant me one desire , at which I shall exceedingly rejoyce , that is , be like minded , and have the same love , &c.

The Apostle doth here , as it is usually his manner , when he exhorts to any thing , he tells them not , Do this , or you shall be damned , do this or else you are hypocrites , or else the curse of God will fall on you : for he carries that clearly in all his Epistles that there is no damnation to them that are in Christ , and you are are not appointed unto wrath , saith he , but he presseth them unto it out of the sweetness , and dearness of spiritual things that they apprehended . Indeed to press them from arguments of hell or the curse , that would have fastned a spirit of bondage on them . To press them from worldly things , those vanities would never have moved them , therefore he takes the choisest things always , as Iob saith , I spake to my servants , and to my wife , and she answered not , though I besought her for the children of my body , that is the dearest thing between man and wife : so the Apostle desires them by such things as these , by the coming of the Lord Jesus , that is the sweetest thing to a Saint ; saith he , by these sweet and dear things . I talk not of hell , and it is in vain to talk of worldly motives : but for the sweetness that is in spiritual things , and for that price sake , and the dearness that is of them , and in them , I beseech you grant me this request , that is , that ye

Be like minded , and have the same love .

That is , mutual love each to other , and be of one accord , and of one minde . This is the Motive that I Mutual love enjoyned . shall open .

But how shall we come to love one another , or to love mutually ? O ( saith he ) Let nothing be done through The means to attain it . strife or vain glory , but in lowliness of minde , let each esteem other better then themselves . I told you , a man is to lay this as the foundation of his love , to love because God loves him , not because he is beloved of men . Now that he may do so , he must lay this also as a general rule in his soul by the grace of Christ , that he account himself , and lookt on himself as less then any other of the Saints , every man must account another better then himself . A man must look upon himself , nay , I say more , he must be content that others look upon him as the least Saint , or else he will never love his brethren aright . Beloved , this above all things , I finde ( it may be you finde more ) to be the greatest enemy to love , high-mindedness , that you look upon your selves , either as the greatest of Saints , you think you are some body : or else you look upon your selves as of the second form , near to the greatest . Therefore you shall observe by experience , that when you come to love any Saint , if you finde that though he love you , yet if he love another better , and account more of the Image of God in ●●other then in you ; you alway account that love no better then hatred : you say , such a man hates you , why so ? because he loves three or four better then you . This is pride of heart in a man , he had as lieve a man should hate him , as love one Saint in the world better or before him , it is a sign of a devillish heart : If there be a Saint or two in the Family , or a woman , or a servant in the Congregation that is more respected then he , he thinks such a one doth not love him , he concludes , I am not beloved . There is such a desperate pride , ( as pride is a desperate thing alway in spiritual , and in earthly things ) in the heart of man , that makes him so desperate , that if he be not loved to the height above all others , that he accounts all love hatred .

You will not be right till you come to this , that Paul saith , 1 Cor. 15. I am the least of all Saints , saith he ; and 1 Tim. 1. 7. I am the greatest of all sinners ; you will never be in a right frame , in a Gospel frame to love your brethren , till when you look on sinners , you account your selves the greatest , and when you look on Saints , you reckon your selves the least . Therefore this is a plain , short Lesson . I mean not to speak much of it , but truly it needs a large comment on your hearts , it needs a great deal of setting home upon your spirits .

Therefore let us every one look to our selves in this , let us consider our condition , my condition that I stand in , and yours where you are . Is not this the frame of my soul , and the disposition of your souls , that you never love another , nor never esteem anothers love ( for both go together in a proud heart ) unless he look principally upon you ●●●ve all others . Beloved , it is much for thee and me , if we understand our selves , what we are , and rightly judge of our selves , and our course , and how things are really in us , and before the eyes of him that searcheth the hearts ; it is much for me if the poorest Saint give me but a smile , or a good look , yet this is our disposition , if the Saints do not observe us , if one go by and do not observe us in the street , and put not off his hat , and speak , and give us idle visitations when he knows not what to do , he loves us not . It is a great deal if a Saint do but come over the threshold , or look upon me in the street .

This is that that breeds endless quarrels ( for they are here put together , Strife and Vain glory , and the like ) for thou wilt be alway like the Salamander feeding upon some quarrel , for every man naturally hath some one thing that he feeds on principally ; children feed on one cate more then another , and so do men , some upon Husbandry , some upon Navigation , some upon Policy , every one upon one thing or other . All men have some one thing that carries the stream of their hearts ; some Professors , the very stream of their spirits goes in quarrelling with others , they no sooner end a quarrel with one Saint ; but they begin another , they can no more live without jangling and quarrelling , and strife , then the Salamander can live without fire . This is the reason , a proud heart therefore can never close with the Saints , it cannot be content with a little measure of love from the Saints . A Saint if he be as he should be , can love though he be not loved , and can rejoyce wonderfully if he have the least measure of love from others . The Lord make this short word spiritual , and powerful to thee , and me : If this lesson were rightly learned , a world of division among the Saints would cease .

Expositions and Observations on HEBREWES 12. 18 , 19 , 20 , &c.

For ye are not come unto the mount that might be touched , and that burned with fire , nor unto blackness and darkness and tempest .

And the sound of a trumpet , and the voyce of words , which voyce they that heard intreated that the word should not be spoken to them any more .

( For they could not endure that which was commanded , and if so much as a beast touch the mountaine , it shall be stoned , or thrust through with a dart .

And so terrible was the sight , that Moses said , I exceedingly fear and quake . )

But ye are come unto Mount Sion , and unto the City of the living God , the heavenly Ierusalem , and to an innumerable company of Angels .

To the general assembly , and Church of the first born , which are written in heaven , and to God the Judge of all , and the spirits of just men made perfect .

And to Jesus the Mediator of the new Covenant , and to the blood of sprinkling that speaketh better things then that of Abel .

See that ye refuse not him that speaketh ; for if they escaped not , who refused him that spake on earth , much more shall not we escape if we turn away from him that speaketh from heaven .

THe Apostle in these words doth compare The old and new Testament compared . the old Testament , the old Covenant with the new : or ( if you will ) the estate of the Saints under the old Covenant of Sinai , with the glorious estate of the Saints under the new Covenant . Therefore he tells them , Ye are not come to that mountaine that burned with fire , that mountain that might be touched , you are not set under the old Covenant that was terrible , in which there was nothing but that that was terrible , that brought horror upon all that feared God in it : but ye are Come to mount Sion , to the glorious state in the new Testament ; and there is nothing but what is amiable , and what is beautiful : for that is it that I mean to pitch on : you shall observe in the description of the Saints in the old Testament , under the old Covenant ( I mean not the Books of the old Testament , I suppose you know what I mean in that Proposition ) I say there was nothing in all Gods administration with them , but it was full of terror , it was terrible , it begat horror in them ; and there is nothing in the state of a Saint that is rightly setled in the Gospel , but what is throughly amiable and beautiful : and therefore you shall see how the Apostle reckons them : First , for the old , he saith , they were come but to a Mount that might be touched , that is , an earthly mountain , a mountain or hill , as one of our hills . And that burned with fire , that was terrible . And there was blackness and darkness , and storm , and tempest , covering the heavens and the hill , this was terrible . And there was the sound of a Trumpet , you know that signifies war . And there was a terrible voyce of words also , and so terrible , that they that heard it , intreated that they might hear it no more . And the Lord was so strict , that if but a beast touch but the hill that was black and dark , he was to be stoned , or thrust through with a dart , he was to be killed ; nay , Moses himself that was to be the Mediator of the people in that Testament , he did exceedingly fear and quake . So that there is nothing in that old Covenant of works , that God saith , is done away , Heb. 8. there was nothing in the old Testament , but what was terrible and full of horror . To come a little more particular ; there is nothing in the state of a Professor who is yet on Mount Sinai , as many Professors are who are not yet dead , but alive to the Law : they are not free-men , they are not sons and daughters , they have not the principles of the Gospel clearly wrought in them ; I say those people , take them in the bulk , and frame of their profession , there is nothing in their whole life , in all the course of their profession but what is ful of horror , and terror . If they look upon God , they see him more or less as an angry Iudg , ready to stand at the catch to consume them . If they look on grace in them , that is so little , that they continually conclude that they are hypocrites . If they look on sin , they look every moment when God will be avenged on them because of it . If they look on affliction , they say , Now God hath found me out , I knew it would be so that the wrath of God would be on me . If they look on Christ , saith he , He doth not belong to me , and the Promises are not mine . A man that is a Professor on Mount Sinai , as far as he walks in the Covenant of works , or as it were by the Covenant of works , so far of necessity his soul within is as Mount Sinai was without , that is , full of blackness , and darkness , and storms , and tempest ; inevitably , and unavoidably , it will be so .

Therefore clearly , this is the reason of all the troubles , and horrors , and terrors , and uncomfortableness of your spirits , because you have one foot on Mount Sinai , you are not come up to Pauls pitch , I through the Law am dead to the Law ; you are not dead to the Law , you are not delivered from it , I mean the Law as it is a Covenant of works , and no otherwise , for I know this , no trouble , nothing can befall a Saint that is rightly principled according to the Gospel , but it is exceeding amiable : If there be sorrow for sin , or any thing that you account bitter in it self , if it fall on such a soul that is indued with such a principle , that is as sweet as any thing else . I may say , ( though it be Nonsence to carnal ears ) his sorrow is as sweet as his joy , his sorrow for sin is as sweet as his joy for mercies , if he be one that is rightly transplanted from Mount Sinai to Mount Sion : Therefore see how the Apostle lays it down , look on it , and you shall see nothing but what is truly amiable .

But ye are come to Mount Sion .

Now Mount Sion was a beautiful place , saith the holy Ghost , the beautifullest place in all Ierusalem , where the Kings house was ; Davids house covered with gold ; Therefore , beautiful things in Scripture are laid down by the name of Sion ; and usually it is called the Virgin Sion , for fairness and beauty . Ye are come to Mount Sion .

And to the City of the living God .

What is that ?

The heavenly Ierusalem .

Not to the old Ierusalem that was subject to be taken , and to be burned , and subject to pestilence , and famine , and sword , but to the heavenly Ierusalem , the Ierusalem that comes down from heaven .

And to an innumerable company of Angels .

You are come now to the place where there are Myriads of Angels . In the state of the Saints in the new Testament , there are innumerable companies of Angels that God hath ordered to waite on them , to protect , and preserve , and to save them . In the old Testament we read of one Angel here , and another there ; one Angel was sent to Sennacheribs Camp to destroy it , but here is an innumerable company of Angels ; this is the state of the Church in the new Testament .

To the general assembly , and Church of the first born .

I cannot go over all the particulars , but if you read All things amiable to a man rightly built upon Christ . them over , you shall see that there is no object but what is throughly amiable , and that is the onely thing I would commend to you . Let him be a man that is rightly laid upon Jesus Christ , and hath the right knowledg of him according to the Gospel , by his holy Spirit : I do not say that there is a little , but there is nothing that he can conceive or imagine , but it is sweet and amiable , and pleasant to him , as

For instance , look which way you will , if he behold God , there he seeth infinite sweetness , how he is his Father , reconciled to him , and ful of eternal bowels of affection towards him before the world was , one that loves him infinitely , and takes care of him perpetually . If he look on Jesus Christ , he sees that he is his husband , he is one with him , as Christ is one with the Father . If he look upon the Ordinances , he sees them as blessed pipes , that have many sweet promises to convey more of the love of God , and of his Spirit to his soul ; If he look upon the creatures , he sees the glory of God upon them in creating them , and the goodness of God in providing them for him , and he tasts the love of God in them . If he look on afflictions , he sees them as sweet , wise , and seasonable corrections from his heavenly Father to bring him nearer to him . If he look on sin , as sin is the transgression of the Moral Law , he sees all forgiven by the righteousness that is in Christ , and all nailed to his Cross , and he knows that sin in him shall work for the best , that it may make him prize the grace of God more , and come nearer to God . If he look on persecution , and the plotting of wicked people against the Church ; a Saint that is rightly set in the new Testament , he sees nothing but what is beautiful , and amiable .

Not but that there are objects that in themselves are not amiable ; as sin is not amiable in it self properly considered , neither is affliction , but he hath such a glass , the Lord casts such a light in him through which he sees every thing , the light of the Gospel , through the holy Spirit , that there is nothing but joy and comfort . That is the reason that the Apostle commands , which is a strange command , Rejoyce , saith he , in the midst of afflictions , rejoyce when ye fall into divers temptations . And rejoyce , and again rejoyce , Phil. 4. And presently after , Let your patience and moderation be known unto all men . As if he had said , Ye are in great afflictions , yet rejoyce evermore . If these Philippians had been as we are , and had had those principles of Mount Sinai in them , they would never have rejoyced in those great afflictions : but having clearly the love of God in them , and justification rightly placed on Christ , and the principles of the Gospel rightly planted in them , there was no affliction or temptation whatsoever , but they could rejoyce in it : Rejoyce evermore . I do not know whether you yet fully understand it : the Lord teach you , that you may know what is the hope of you calling , what a glorious condition God hath called you to .

I will conclude with three or four words of Exhortation to you from this Lesson , that every object that a Saint that is in the new Ierusalem can behold , is altogether amiable . The uses are here mentioned in the Chapter before .

Then in the first place learn not to faint under afflictions : 1. Use Not to faint in afflictions . for that is the reason the Apostle brings this in , do not so much strive , or struggle how to get out of afflictions , as to get more Gospel light to see afflictions , for that is all one , nay , better then the other . Therefore if the Lord do but give you a little Eye-salve , that is , his Spirit to look on them , you shall see no gall , nor taste , nor see any misery or evil in them at all . That is the Use that is here spoken of . Therefore what ever thy afflictions be , labor to understand rightly their nature , and thy station in the new Testament , and no doubt but thou shalt bear them through .

Another Use that the Apostle teacheth us is this , 2. Not to undervalue the glorious condition of Saintship . and me thinks in my apprehension it is a very considerable word , Beware least there be any fornicator , or prophane person among you , as Esau , that for one morsel of meat sold his Birthright : for , saith he , we are not come to the Mount that might be touched . I apprehend the meaning to be this , that this being so , the estate of a Saint being so glorious , then beware you that are Professors , least any of you be so prophane as to sell your birth-right , that is , all your glorious priviledges , and unconceiveable happiness in your condition for a mess of pottage ▪ that is , that you do not relinquish basely these mercies , to forsake your own mercies , as Ionah saith , to imbrace some lust or other , either to imbrace the world , or to fall to wantonness , or drunkenness , or any thing else ; and so to bargain as Esau , that sold all his blessed title in the new Testament , and in Jesus Christ for a mess of pottage : Beware of that prophaneness , for prophaneness is not onely when men commit gross evils ( as we say ) but this is a prophane man , though he be a Professor , and walk civilly , that ( though but in his heart ) is willing to exchange the blessed estate that God hath called him to for the best happiness in the world . There are many prophane , men that are not whoremongers and drunkards , but are ready every day if the devil come to cheapen to give up their birthright for a mess of pottage . Take heed you sell it not , if you did understand it rightly , you would not sell it for ten thousand worlds , that condition and happiness that God hath called you to . All the things in the world that can be presented to you , are nothing to the peace of the Kingdom of heaven , be they what they will in themselves , and yet you han●er after ambition , or lusts , or somewhat , and go sell your birthright for a root of bitterness , for a mess of pottage : for base things , I say , ( and I am sure there is no Saint here that knows what the happiness of a Christian in the new Testament is , but will say so ) that all the glory , and riches , and happiness in the world is no more in comparison of the riches and happiness of a man estated in Christ in the new Testament , then a mess of pottage is compared with an inheritance . Therefore beware of it ; desire the Lord to deliver you from a prophane heart .

Thirdly , here is another Use that the Apostle 3. To encourage weaklings . makes of it , therefore this should encourage poor , weak Professors , that are every day ready to faint , Wherefore ( saith he ) lift up the hands that hang down , and the feeble knees , and make strait steps to your pathes , least that which is lame go out of the way . The meaning is poor souls that are beaten out ( as it were ) as a ship in the sea , all the week with temptations , and afflictions , and injuries , and reproaches , and threatnings , and persecutions , that their hands almost fall , that they are ready to say as David , I have washed my hands in innocencie in vain . This is the way to keep up thy spirit : Labor , as Paul prays , Phil. 1. to know the riches of thy calling , to understand the glorious condition that God hath called thee to here . I speak not of that in heaven hereafter , but the glorious estate here , if thou hadst eyes to see it , and a heart to judg of it , then you would not be so tormented all the week long with a few temptations and afflictions , and so be ready to give up , as David said , I shall one day perish by the hands of Saul , so , I shall one of these short days prove an hypocrite , a prophane man , I am so haunted with temptations , and so followed with sins and lusts . No , beloved , study that blessed estate , what Mount Sion , what the heavenly Ierusalem is , that City of the living God ; that God hath called you to , and that will support thee .

Then , that I may conclude , Lastly , this is the use 4. To study peaceableness . the Apostle would have us make of it , to follow peace with all men , and holiness , without which no man shall see see God . That is , if you do understand aright your spiritual condition , the happiness of it , which is unspeakable , then surely you will be peaceable people , you will be at peace with all men ; for this is a general truth to me , that our frowardness doth generally arise from some distemper of our own souls within , I mean , when a man sees that God is angry with him , he is angry with others : that is certain alway , if God look strangely upon him , he will look strangely upon others , if God quarrel with him , he will quarrel with others : but if God smile upon the soul , and shed his love into the heart , and set his love upon him , he will not be angry with any that are without ( I mean with a carnal anger ) that is the reason that when a mans ways please God , the stones of the street shall be at peace with him . Did you ever see the stones of the street angry with you ? but the meaning is , when a mans ways are cross with God , and he hath a guilty conscience , a guilty soul hath no true peace , he is ready almost to fall out with the stones in the street , he quarrels with his servant , with his horse , with every thing , because he hath an unquiet spirit within , when a man pleaseth God , the stones shall be at peace with him , that is , he shall be at peace with every thing . Why so ? because there is an infinite , unspeakable quiet in his own soul .

That is the reason we have so many Professors among us that are so bitter and cruel , to others , some they call Presbyters , and some Independents , and divers other Professors , you may pick them out in every Congregation that are so sharp and terrible to others , if they cross them , or dissent from them never so little What is the reason ? because there are abundance of Professors that have one foot on Mount Sinai , they walk by the Covenant of Works , they have patched a feined rotten peace in them with God in Christ , and so many times there is blackness and darkness within , therefore they are ready to wrangle and quarrel with others without .

But God hath called us to Mount Sion , where is that ? where the swords are turned into Pruning hooks , and the speares into Ploughshares , sighing and sorrow is gone away , and there is no ravenous beast there , meaning the glorious estate of the Saints in the purity of the light of the Gospel ; all our ravenous spirits shall be taken away , for it is impossible , that soul that hath the love of God shed into it , and the peace of God rightly planted in it , it is impossible but that soul should be milde , and calm , and meek , and merciful , and loving , and courteous to all , and be at peace with all , and peaceable to all .

And for holiness , Follow holiness , saith the Apostle , this would make you holy , if you did understand your condition rightly : O , if you were perswaded that God did love you from eteruity , and that his Son did die for you , and that you and he are as really one as he is one with his Father , and that all the treasures that are in Christ are yours , &c. this would inevitably work in us a holy frame of heart , and disposition . Therefore the Apostle usually calls on us to be holy from such motives , I beseech you by the mercies of God , and by the consolations of the Spirit do this and that , and leave that and the other evil . That is the reason we are lame in holiness , because our principles are so confounded , and the Gospel of Christ is not spiritually , and rightly , and orderly , and distinctly planted in us , or else we would be more holy , and look on sin in another manner then ever , and hate the appearance of it , and cleave to that which is good .

These were the Lessons that I thought of from this Scripture . Desire God to inlarge them when you come home , for Truths use to breed in the soul . Therefore the Spirit of God is compared to a Bird , the Spirit sate on the waters , as the Bird doth on the nest to hatch her yong . The Spirit of God ( with reverence ) will hatch such truths as this in the hearts of his children , that though it be confused , and rude in the beginning , yet the Lord by his holy Spirit may break it out to a glorious , and powerful light to our souls .

Expositions and Observations on 1 PETER 1. 9 , 10 , 11 , 12.

Receiving the end of your faith , even the salvation of your souls .

Of which salvation the prophets have enquired , and searched diligently , &c.

Which things the Angels desire to look into .

THe Apostle speaks of the salvation that Godhath given unto us , and Christ hath purchased for us in the New Testament ; and he saith it is such a glorious salvation that all the prophets in old time , they have been groping after it ; they have spoken much of it , but understood little of what they said , but spake for our sakes , that is , principally for us : and the very Angels desire to look into that salvation . The Apostle sets out the glory of that salvation thus : the prophets inquired after it , and the angels desire to look into it . So the word then briefly is this , that

The very angels of God , they doe earnestly desire to know , and understand the mysteries of the Gospell , the salvation that God hath given to sinners by the Gospell .

The Angels are wondrously taken with the knowledg The desire of the Angels after the mysteries of the Gospel . of the glorious mysteries of the Gospell . True it is , for themselves , they are not more saved after the manner as men are ; but yet the glory of it is so great , and the glory of God by it , that the very angels desire to look into it , the Angels study it .

Now , how do they study it ?

Compare this with that Ephes. 3. 8 , 9 , 10. Vnto me ( saith the Apostle ) God hath given this grace that I should preach among the Gentiles the unsearchable riches of Christ ; And to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God , &c. To the intent that now unto the principalities and powers in heavenly places , might be made known by the Church the manifold wisdom of God . The Angels no doubt know that that we cannot comprehend , and they have a great deal of that intuitive knowledg , as we say ; but this I would teach you , that the Angels are willing by the Church , that is , by Gospell preaching , by the ordinances of God set up in the Church , they are willing to learn , and by the help of them to prie into the glorious mysteries of the Gospell .

Not only the good Angels , they are present here Both good and bad Angels . ( that is certain ) waiting upon the Saints ; but also the evill angels , that is , the devills , they desire to look into the Gospell , they do learn the mysteries of the Gospell by Gospell ordinances , by preaching . For good and bad Angels are of the same nature by creation , though some fell , and others did not . This mystery of the Gospell was hid from Angels , from good and evil Angels . And though they know diverse things of God , and their own happinesse , yet the glorious things of God in the Gospell , and New Testament , they are content to come down among us , and hear and learn of the Church , and of the ordinances . We are not able to comprehend what senses Angels have , or that we shall have when we are gone hence to the Lord . Therefore there are two or three things that we should learn from it .

Vse 1 Me thinks it should be a generall motive to every one of us to be a little more diligent , and carefull to To be diligent hearers of the mysteries of the Gospel . hear the mysteries of the Gospel when they are opened to us . If angels come down ( as it were and learn this wisdom by the Gospell , who is so great but he should stoop to prie into these glorious mysteries ? And if the devil ( though he learn it that he may the more dishonour God by it ) hearken to every tittle , and use of it , and improve it , how carefull should we be ? If the good Angels learn , though their salvation be not by it ; but only the glory and the mystery , and beauty of it ; how much more should I hearken , whose salvation , or damnation it is for ever ? If the Devil hearken to every doctrine and use , that he may dishonour God , and hinder my soul , how much more should I hearken , that I may honour God , and resist the devil and save my soul ?

Vse . 2 Secondly , learn hence another thing , that is , wisdom and watchfulnesse against Satan . Truly the devil To learn Caution against Satan . was a gross fool , in the times of Popery I mean , there was but little preaching , therefore he had but little knowledge of the things of the Gospell : but as the light of the Gospell grew clear , so the devill grew wiser . And he hath laid aside all the temptations that he had a hundred yeers ago : for he can never catch men that way , for the generality , and now he hath gotten spirituall temptations : for as the Gospell breaks out for the enlightening of the Saints , to bring glory to God , and save their souls ; so the Divel gets more light , and knowledge whereby he may more dishonour God , and damnifie the souls of men . The devil is the same now as he was then to dishonour God , and damn souls ; and the way generally is the same to bring men to sin : but for the speciall manner of it , the devil drives a new trade , nothing like as before : before it was to invocate angels , and dead Saints ; that was grosse . Now you think you are safe , because these things are gone ; but the devil hath got the Spirituall knowledge of every lesson you hear , and he knows how to beat you with your own weapons , the divel hath temptations on the right hand , and on the left , now he brings men to be puffed up with spirituall knowledge , he hears pretious things in the Gospel , and an intelligble man is much taken with notions , and the devil takes him that way . He sees the doctrine of justification breaking out , and it is glorious , and men are taken with it , therefore in way of thankfulness men shall swagger as the world doth ; and whereas before they were something like professors , even to the world , now they shall walk in all loosness , and wantonness . I say not that all do so : but there are some , and wo to them , that turn the grace of God into wantonnesse . I am not able to tell my thoughts how fine the temptations of Satan are grown by this salvation ; by every Sermon he increaseth his knowledg , and will to the end more and more , and those temptations that take us now , our children will laugh at them , because knowledge shall increase . Therefore take heed of pride , and arrogancie , walk humbly , and hearken to advice , for thou hast an enemy that learns more at one Sermon , then thou dost at three .

Use . 3 Another thing is this , see what a glorious Jewel the Gospel is , what a glorious pearl , when the angels come To make us admire the glorious Pearl and riches of the Gospel . down to study it . The Angels in heaven see God , and for ought I know they have as much happiness as ever they shall have ; they are sent down to the Saints to wait on them , and that they that it concerns not should be so taken with it , it must needs be a glorious Iewel . Therefore some conceive that the Cherubins in the law : there were two Cherubins over the Ark on the mercy seat , one looking towards another , God ordered it so , so as they were prying as it were into the mercy seat : and some conceive they were a type of the Angels prying into the glorious mysteries of the New Testament , looking one at another , and wondring ( as it were ) It is a glorious Jewel .

Therefore let us praise God for it , and indeavour to use all means to keep it up . Many devises the devil hath to pull it down ( though he get nothing , but make himself more miscrable ) so there will not be such wanting still . To instance in one , take heed of Idolizing discipline , and government , that is , so to give our selves up to seek a government , that we care not what hindrance we do to the Gospel the while . As there are some here among us in hindring the poor Welch Ministers from preaching to the people , onely because they suspected them to be Independents : this is but the beginning of sorrows , if men may have their will for discipline and government , we shall loose this Gospel which the Angels pry into : discipline and government is good , but we must not loose the Gospel for it , keep up that .

And beloved , if ever the Lord set peace among you , think of those poor countries that have not this Iewel and Pearl . If God raise men , you may finde out some way or other , whereby to maintaine them . And it is more then allowing them maintenance : for you are to stickle with that generation of wicked men that for every trifle and nicity hinder poor people from enjoying the Gospel , and pretend either it may be he is not a Vniversity man , he is no master of Arts , it may be he hath Greek , and Latine , and not Hebrew , though he be full of the Holy Ghost , and yet the people must be starved . Let us do what we can to prize , and advance the Gospell , hold it up before every soul . If the Angels come down from heaven to prie into our Gospel ; how much should we prize it , and not suffer people that we shall curse seven yeers hence that we blesse now , that would couzen us of the Gospell : be not cheated of the Gospel : it is a precious Pearl ; it is all that this poor ruind , tottered Kingdom hath left : for peace , and wealth are gone , and there is a foundation of a new war laid , only God hath kept up the Gospell in England as much as in any kingdom in the world , Beware of men , of wolves in sheeps cloathing , beware of all the instruments of the devil that would beguile you , and your poor children of this Iewel .

Vse . 4 Lastly , be forward , and ready to every good work ; though it do not much concern you . Truly there is a loveliness in To be ready to every good work . good works , though they concern not me , and my good , yet I should have a hand in them , I mean , though they concern not my calling . There is a disposition in men , that they wil meddle with nothing , but their end is their profit , or credit . The Angels prie into our Gospel ; what have they to do with it ? They love to see the wonderfull wisdome of God in it , and to see Christ woing sinners , and take them in his Arms , it is nothing to them , yet they rejoyce that poor sinners should be saved , and they rejoyce to see the justice of God , and the wisdom , and mercy of God , how sweetly they be reconciled , and glorified in his Gospel . So let us , when any good work is to be done , though I , and my family be not concerned in it , yet let us go among them , and do what we can . This is the Plague of this age , that many are about doing of good , that is certain , but there are some wheeles of their own ends in it . I cannot say it of every Officer ; but in any Office or place in the City , you shall have some that have wheels of their own ends that move all , and if that be away , all stands still . Let us love good works for good works sake : for the beauty of the work .

Expositions and Observations on IUDE 19. Sensual , not having the Spirit .

I Am not now in an Expounding way further then I must of necessity to shew who these are that are said not to have the Spirit ; but onely I shall pick out a Lesson for you , you may easily see if you reade the Chapter , they were a generation of Professors , of whom Peter speaks much , They despised Magistracy , they were spots in their feasts of love , clouds carried about with every winde , Wells without water , Trees , whose fruit was withered , twice dead , and plucked up by the roots , for whom is reserved the blackness of darkness . You see what their qualities were , and you may see what their misery should be ; compare Jude with 2 Pet. 2. Among the rest of their properties this is one , they have not the Spirit . This is the last of all that the Apostle names , They are sensual not having the Spirit . And he usually reserves the greatest things last in his eloquence and way of speaking . Now then the Lesson is this , That

The greatest difference ( that I know ) in all the Book of God , between Saints and Sinners is , that the one hath the Spirit , and the other hath not .

There are a thousand differences even in Scripture , but they are none of them so substantial as this , that a Saint , is a man that hath the Spirit , and a Sinner is one that hath not the Spirit , one that is without the Spirit . Therefore the Apostles when they were Preaching , and met with any Disciples , and Professors , they asked presently , Have ye received the Spirit ? It is not meant onely , nor chiefly of the common gifts of the Spirit , but certainly it is meant principally of the spirit of holiness , Have you received the holy Ghost or no ? So our Lord Christ speaking of the world , and the Church ( to see what a blessed thing it is to see heavenly things in the language of Scripture , a thing that if we could grow up to , we should overthrow a thousand distinctions in Divinity ; we mistake things , taking them in the old Notion ) John 14. what is the difference between the world , and the people of Christ ? I will send thc Spirit which the world cannot receive . The world are men that have not , nor cannot receive the Spirit of God , and the Saints are those that do , and have received the Spirit of God . You read in 2 Joh. 2. 18. of men that had made a great profession that were faln off , that were faln away , saith he , They went out from us , because they were not of us ; for if they had been of us , they would have continued with us . There are many faln away , saith he , but they were not of us . Why ? What are you ? might some say : We ( saith he ) have received an unction , an anoynting , and it abides with us . And ye need not that any should teach you , that will teach you all things . They that fall off , they were not of us . Why ? they have not the Spirit of God , therefore they were not of us . So when the Apostles preached , sometimes it is said that some of them believed , and some did not ; and at other times it is said when they preached that the Spirit of God did fall upon the people , that is , they were converted , they were born again , they were made Saints . So in Rom. 8. where the Apostle speaks of being in Christ , and out of Christ , which is the great point of all , and salvation and damnation hangs upon it . This is his language , they that are in Christ , walk not after the flesh but after the Spirit . So in the language of the spirit of God , the maine thing that belongs to a Saint , it is not as we ordinarily account it : there are a hundred things that we call Religion that God doth not . A drunkard may be stricken with terrour in hearing the word , and we say such a one is converted , and it may be not ; and there are hundreds of other people that may pray twice a day , and hear Sermons , and repeat them , and out of a naturall principle of devotion may have affections : this is not Christianity , or Gospel Religion . There are abundance of professours among us , that the Holy Ghost will not own , because they have not the spirit .

Therefore the maine way whereby we may judge of a Saint or a sinner , is whether he have the spirit of God in him or no. O such a one doth great things , he prayes , and hears , and reads , and disputes much : I but hath he the spirit , or no ?

But you will say , How shall I look for that ? How shall I know that ?

I will tell you how ; A man may know the spirit The Spirit in us to be known by its own evidence . in himself clearly by the evidence of the same spirit , And a man that hath the spirit may know the spirit in another by the spirit . There is a kind of Sagacity among the Saints , whereby they having the spirit are able ( though not expresly , and clearly ) to behold the spirit in another .

We are the sons of God , but the world knows us not : worldly men know not the Saints from Schismaticks , and Hereticks : and usually spirituall people receive those names from the world , Schismaticks , and Hereticks , and the like . But a man that hath the spirit of God , he can see as clearly as a natural man can with his eyes . How can a poor lamb know the dam among a thousand ? There is a Sagacitie in nature , and so there is here in grace , they have the same spirit . As when Elizabeth , and Mary were talking , the Babe in Elizabeths Womb leaped , hearing the words of Mary , that then had the Lord Jesus conceived in her . I give you but a little resemblance from naturall things . The Saints know it , and their fellowship is in the spirit . Our communion is in God , and not in such a Covenant ; or meerly in outward duties : but our communion is with the Father , and with his son Jesus Christ , and in the spirit with all his Saints .

Therefore labor for the spirit of God . Truly , God is now coming , I am confident it is his designe in these latter times to exalt his spirit , and to pull , and throw down every thing that exalts it self against the spirit , that stands in his light , and Eclipseth the glory of it . And though the world which cannot receive the spirit of truth , do either blaspheme , or else do set little by it , yet surely it is the will of God that all his children should honour it . These thousand yeers learning , and naturall parts , and morall good works , and supersticious good works have been exalted . Now in these later times , Our Sun shall be turned into darkness , and our Moon into blood . That is as the learned * * Calvin . interpret it , all the glorious things that we had before the pouring out of the spirit , that we made Suns , and Moons of , God will blast them .

I speak not against learning simply , it is usefull , especially in a Common-wealth : but as far as learning intrencheth upon the spirit of God , God will blast it : learned men shall be laid by as Cyphers , God will blast their labours , that we might honour the spirit . There is one place that comes to my heart with much sweetness , Psal . 119. 96. I have seen an end of all perfection , but thy law is very broad . We have seen an end of all perfection of learning , of common gifts , of naturall parts ; we have seen God blast these one after another : but Gods law is very broad . The morall law , the law of the letter is broad , much more the law of the spirit of life in Christ , that is extolled more and more : therefore all must down to extoll the spirit of God .

Truly Religion is a hundred wayes mistaken by people , I could give a hundred instances , especially in your Catechismes , where it is asked ; What is Religion ? It is such , and such . Christian Religion , or Gospel Religion under the New Testament consists of two things , Christ crucified , and the pouring out of the spirit of God . These are the two pillars of our Religion in the New Testament . And this is all we have to preach to you , and as far as any thing hath not relation to these two things , it is not the Ministery of the Gospel , it is not Gospel Religion .

We speak much of reformation , and it is to be desired ; but among other errours in Religion this is one : many think that the main point in Religion is the setting up of government ; whereas our main reformation is in pulling down , and not in setting up : for we have a world of institutions set up that will never hold . And among those latter institutions that good people have set up . I believe that there are not many will hold : but these will , the Doctrine of Christ crucified , and the pouring out of Gods spirit . And as many as tend to this ; and flow from this , without scruple I think we may die for them . But when our Bibles have gone through the hands of Papists so many hundered yeers , when a man shall come to die for it , he is afraid that such a thing may be crept into the text , & a thousand such thoughts of Athiesme will come upon a man : but when a man can say , this is Christ crucified , and Christ pouring out of his spirit , let the particles , and the words run as they will , this is the maine that will hold .

As the Gospell was intended , and designed for simple men more then others , so ( with reverence ) the Gospell is a more simple , plain thing then most men in the world conceive . The Gospell needs not the thousand part of the distinctions , and definitions , that the schoolmen have , and that men multiply . It is a simple story concerning Christ crucified , and how the Holy Ghost was poured upon men , and this was preached by fishermen as God gave them utterance , and it was prophesied of before . If Religion be a simple thing , taught by fisher-men ▪ with the pouring out of the Spirit , then there need not all those disputes concerning the Arts , &c. For my part I think learning to be a very good thing to perfect a mans naturalls : but I think on the other side that a man that savingly , and clearly knows Christ crucified , and the pouring out of the spirit , he is the fittest man in the world to be a preacher .

We should know things a thousand fold better , and clearer then we do , if we would judg of things as God judgeth of them ; if we would use the language of the Scripture , and the notions of the holy spirit in the Scripture . If we would know a Saint from a sinner ( as I said ) a man that is the Lords , and another that is not , this is the maine way , the chief essentiall difference , the one hath the spirit , the other hath not . It is not so much whether yonder man pray , or fast , or preach , or repeat , or whether he doth many good outward morall things , but whether he hath the spirit of God ; though it be now almost a ridiculous thing to name the spirit of God . We should I say distinguish man from man by the spirit .

And labour in a speciall manner to assure our selves that we have the spirit of God . We should not rest in this , that I have left such sins , or I do such duties ; but go on still , till I come up to this , that with all humility , and thankfulnesse I may say , God hath given to me of his holy spirit , the spirit of Jesus Christ dwells in my heart ▪ Paul was humble , and modest enough in his expressions , yet he could boldly say he had the spirit , We have the earnest of the spirit . And Iohn could say so of other Saints , Ye have an unction , or an annointing , 1 Iohn 2. and that was the blessed spirit .

Truly ( beloved ) it is a comfortable thing ( in respect of himself ) for a poor creature to see many stumble at the word of God ; whereas if we would resolve to be wise in the wisdom of God , and to speak of things as the Scripture speaks , to look on things as the Scripture looks on them , to use those phrases , and expressions , and those notions , we should understand many mysteries in godlinesse , which now are little lesse then stumbling blocks to us : because there is a kind of thwarting wisdom in us that is crosse to that .

God is now ( I told you ) about to exalt the spirit , yet not in a way contrary to the Scripture , but the spirit in the Scripture I mean . Therefore learn this lesson , to strive for this as the chief thing , to finde the spirit of God in you , dwelling and working in you , because as in the Old Testament there was one great promise ( to wit ) of the Messias , the Lord Jesus , that was the great promise , and all other promises belonged to that . So in the New Testament there is but one great promise , the promise of the father as Christ calls it , and that is the pouring out of the Spirit .

Therefore as the Lord hath been teaching us of late yeers to know his Son Christ crucified , the doctrine of justification , where our righteousnesse lies , &c. So let us not think these speculations enough , but take the other maine thing that is as great as this , the doctrine of the spirit . That I may as well finde the spirit working in me , as to know without that Jesus Christ died for me .

If Religion were stated aright , I mean Christianity , Christian Religion under the New Testament ; not in books , but the life of Christianty , it would be to know Christ crucified , and to enjoy the spirit of Christ : that when we read the New Testament , and cast up the bill of account when we have done , there is the sum of all ; the two hinges that all goes on . Therefore take heed of being deceived by notionall knowledge of things onely without you , though it be never so glorious . For if thou be a Saint , thou hast the Spirit of God really dwelling in thee in its measure , as truly as in the Lord Iesus Christ , as it is in Ephes. 1. the latter end , the spirit that works in them that believe .

O the spirit of God is a glorious thing . It is that that not only makes the grand difference between a Saint and a sinner , but even in a godly man , the spirit is all in all in Religion . Let the spirit but stir in him , though he be never so dark yet all is light before him . Let the spirit come and comfort him , though he be in chains of Iron , though he be in the greatest misery in this world , yet he can sing Psalms . Let the spirit be given him , and then not only faith , and the promises , but graces , and common providences , every thing speaks the love of God to his soul . But let the spirit withdraw from him , if the Lord take away his spirit but for a moment , even from the best Saint , his body and his soul are no better ( If I may speake it ) then a meer carrion . I allude to that of Iames , The body without the soul is dead . So take the body and soul without the spirit of God , it is dead . Dead ? What is that ? Thus , take a living body ( that I may follow the comparison a little ) there is no living body but he can do something : though some can do more then others , yet every living body can do something , he can sit , or walk , or talk , &c. And as he can do some good , so he can resist some evil . If a man be dying almost , if you go to poure water in his throat , he can turn his head aside . But let the soul be away , he can neither do any good ( I speak now of naturall , civill good ) or resist evil . So it is with the soul , let the Lord take away his spirit , and we are quite flat : Let the Lord propose any good work to do , let any part of the will of God be presented , there is no stirring at all in the soul towards it , the heart lyes gaping , and is dead ; Let any lust or sin come , any temptation though it be never so poor and feeble , there is no resistance , there is an inrode into the soul without any opposition , let pride , or frowardness , or filthiness , or covetousness and worldliness come , there is nothing to resist it , because the life of the soul is away , which is the spirit of God .

And is not this an excellent thing then , for a man to have the spirit of God dwelling in him ? that when good is proposed to him , the spirit may ( as it were ) switch him , It is a homely expression , but I have found it by experience . As a jade with a good switch is set on to the journey , or to his businesse ; so when the soul of a man hath somewhat within to switch him to cause him to close with good things , to lay hold on them , to attempt them at least : Whereas when the spirit is away , there is no stirring ; the soul is as flat , and as dead ; as water in a stinking ditch . This is the excellency of the spirit . Therefore you that have it , prize it . There are some that if they had it again as once they had , they would prize it , and praise God for it , and would now give a world for it . Therefore you that have these stirrings of the spirit in you to make you close with good , and to resist evil in some measure ; bless God , and praise his name for it .

That is the thing I drive at , that you may see the use and worth , and excellency of the Spirit of God in your souls . When the Spirit of God is away from the soul , all the seals of Gods Love , and the signs of his Favor , they are cut off at one dash as it were ; I mean thus , when the Spirit of God dwels in the soul , you could read the love of God in every Ordinance , you could see it in every Grace , and in every Promise in the Word of God , in every thing : and you could see one while your election with joy , and another while Gods everlasting love with joy , and another while the death of Christ , and another while your union with him , another while your Redemption , and Reconciliation , and Gods Love sealed in all these ; Nay , in every creature you could taste the Love of God , in your cloathes , and your meat , and every thing : But let the Spirit of God be gone , and all these are gone : Take all Promises and Mercies , and Sacraments ; they seal not one spark of the Love of God , but they are all dead , speechless things , that signifie and speak no comfort at the best , and it may be horror , that a man may read ( I had almost said ) his Reprobation , in that which a few hours before he could have read his election in ; and those Scriptures all along that he could sweetly have seen the Will of God in , and could say , that which neither eye hath seen , nor ear hath heard , nor hath entred into the hart of man , that I have seen , he can shut his Bible , and say , and almost swear that he understands not one tittle in it . That soul that when he had the Spirit could spring with joy unspeakable and full of glory when he came before the Lord to call upon him , either in publick or in private , and could pour his soul into his fathers bosom , that could have prayed a whole year , if he had had time and strength to continue , he is not able now to speak one word to the Lord .

And more then so , he is not now deprived only of all light , of all Knowledg , of all assurance , of all comfort , of all strength , either to do good , or to resist evil : but there is positive horror in the heart , positive fear , and terror , and darkness : a bondage to unbelief seizing upon him ; That as our Lord saith , The Spirit is like winde , that no man knows whence it comes , or whither it goes : So he feels a misery in his soul , that he knows not whence it comes , or where it will end : As it was said of the Powder plot , the Powder Treason , that there should be a blow given that none should know whence it was : so he sees a blow given to his soul , and the life of it , and all that is good and excellent in it , and he knows not whence it is ; he can say , that his soul is no other then a plain hell , for there is no positive evil in hell but it is there , and there is no privative evil , no evil of deprivation of any thing that is good , but he feels it there ; so that in all our Religion , our Graces , and Duties , and Assurances , and Evidences , the Spirit of Iesus Christ is the life of all .

Therefore no wonder that David ( who was a Type of a Gospel Christian ) should say , Create in me , O Lord , a new heart , andrenew and restore thy holy Spirit : as if he had said , since thy holy Spirit went away there is an annihilation , all that is in me is annihilated . He doth not say , mend , and repair , but create : I see not so much as a stump of Grace , a root , or a habit , or any thing , but all is pulled up , and thou must create in me a right spirit : Therefore learn that the life of all your Comfort and Assurance , and Profession , and Graces , and Duties , and all , is the Spirit of God : It is but the turning of Gods hand to say , Come back my holy Spirit from such a soul ; leave him but one three hours , and then he will be according as I have told you : therefore saith the Apostle , we are not debtors to the flesh , but to the Spirit . If ever you finde comfort in an Ordinance , you owe thanks to the Spirit , if ever you have a little assurance of Gods love , whom will ye thank for it ? Ye are no debtors to the flesh ; he doth not mean you are not debtors to sin , there is no man but he knows that he owes nothing to sin ; but , saith he , not to the flesh , that is , principally to any thing that is not the Spirit , to fleshly wisdom , to natural parts , to our best abilities , and endeavours . If ever you have gotten any thing by Sabbaths , or Sermons , or the company of the Saints , it was not from your own wisdom , or pains , but you are debtors to the Spirit of God , it is the Spirit that wrought it ; therefore prize the Spirit of God you that have it : O if you could but borrow the eyes of poor souls that had it once , and have it not ! O how happy creatures would you think you are notwithstanding all outward miseries , because Jesus Christ by his holy Spirit dwels in your hearts ! but we know not the worth of it till we want it , and then we can prize it , and would give a world for it .

And then labor to please the blessed Spirit , take heed of provoking and grieving of him , the Spirit is a more dainty Spirit then you are aware of , you may easily vex , and grieve and fret it , do not dally with sin : Christians make a dallying with sin , which is altogether unworthy of the Gospel of Iesus Christ : one dallies and flickers like the Fly about the Candle , with one last one while , and another with another , and still the Spirit is grieved , and then you know where you are .

You little think when you are dallying and trifling with lusts , and do not set forth the strength of Christ in you against them , little do you think what bitter fruit you have along with it : It may leave you so low , that you know not whether ever it will come again , and there is the misery of all miseries ; how do I know but that God hath cast me off , and left me , and will never see my soul more ? because when I was tempted to pride , and frowardness , or worldliness , I gave way , and did basely , and spake unworthily . Have a care of this , this is the will of God , and it is for your warning , that since God hath made you happy , you would take heed that you make not your selves miserable , but that you would be careful not to grieve the blessed Spirit whereby you are sealed and comforted .

Sin is like that Italian Fig , that Physitians say ( how true I know not ) they can poyson a man in a Fig , and take the poyson , and it shall not work in a moneth , or , in two moneths after ; So a poor Christian sins , and breaks into frowardness , to raile against his brother , and backbite , and yet he findes the comfort of the Spirit fresh , but it may be a week or a fortnight after when he goes to shake himself as Sampsom when he went against the Philistins , when he hath sinned , and thinks to go with the same boldness to God in prayer , he finds his strength weakned , and the Spirit gone , and then all is gone , his Life , and Prayers , and Seals , and Comforts , and Evidences , and Assurance , and there is nothing but a careass left made up of flesh : And whatsoever is born of flesh is flesh . A man would think it were a ridiculous phrase , we observe it not , flesh is abominable to God . Flesh , what is that ? I have lately seen a dead horse , one of the ugliests sights that ever I saw , it was full of huge , monstrous Vermin , abominable , that I cannot fitly speak of it , and I wondered why it should be so , and I concluded because it was flesh , when the flesh was gone there would be none of that stink , and filth left ; so in your souls and minde , there is a piece of flesh for every Vermin , and the devil may come with seven spirits worse , and may say , there is such a soul , there was the Spirit , but now there is nothing but flesh , come fellow devils : Therefore beware of grieving the Spirit , it is easily grieved : It is not the greatness of our sins that grieves the Spirit , but the baseness of our hearts in sinning in little things , it may be in wearing Apparel , or Lace , or Open breasts , in trifling things with a sinful disposition ; that which we account a trifling lust may grieve the Spirit .

Therefore , I say , you that have it prise the Spirit , and you that have it not , labor to have it , and endeavor to please and to entertain the Spirit : for the Spirit and Christ are the same as it were , they are taken one for another ; Christ dwels in us , and the Spirit dwels in us , and saith the Spouse in the Canticles , I will take my beloved , and bring him to my mothers Chamber , and let none call my beloved , or wake him till he please ; Study to give all contentment to the Spirit of God , cross him not , thwart him not , vex him not , but entertain him , for he is your life , and you are nothing but flesh when he is gone .

It may be God hath other designs in it , otherwise when God takes away his Spirit , and leaves my soul in desertion , if I did not think God had a design in it for his own glory and my good , I should utterly sink ; Therefore God sometimes takes away his Spirit , to the end that we may know the worth of the Spirit , how to prize it , and to pitty people that have it not , and to please it with more carefulness if God ever give it us again .

Expositions and Observations on 2 COR. 11. 3. But I fear lest by any means , as the serpent beguiled Eve through his subtilty , so your mindes should be corrupted from the simplicity that is in Christ .

I Shall not expound it , but only out of the presumption I have of your goodness , and the love of God in you , that you will hear a spirituall word in any shape ; therefore though brokenly , and confusedly ; I would take occasion from these words to exhort you to stick to the simplicitie of the Gospell , my meaning is this , that

The Gospell is a far more simple and plaine thing then most people conceive it to be .

Truly ( beloved ) I think that our growing now we The simplicity of the Gospel . are come out of Antichrist is not to grow in higher notions , and speculations of things , but to grow more simple in the worship of God . We shall be less curious a great deal when Christ shall set up his worship , then when Antichrist set it up . Our growing in knowledg is not as honest Doctor Preston saith , to know new things , so much as to know old things in a new manner . The Gospel is a plain , simple thing . There are these three reasons I shall give you . Argued from three reasons . 1. The matter of it .

First I finde that the matter of the Gospel is a plaine , simple thing , not of ens , and non ens , and notions that none can apprehend them , as people every where discourse above the Moon . I understand not their words , no not grammatically , not in the letter , and this is their high , and glorious light . But I see the Apostles preached Christ , they tell a story of a man born of the Virgin Mary , apprehended of the Iewes , and he was a publike person , and bore the sins of his people , and he was put to death , and rose again for our justification . In the preaching of the Apostles in the Acts we finde none of those Chymeras , and Ideas , and distinctions that we generally finde professors now aiming at . But to know plain Christ crucified in a spirituall manner . As compare , 1 Cor. 2. with Philip. 3. we shall see clearly , Paul saith he knew what the world did not know , that eye did not see , nor ear had heard , and what was that ? Christ crucified , and the power of his resurrection , as he opens it , Phil. 3.

And besides , as we finde it is a plaine , simple thing : 2. The instruments divulging it . so we see the Lord chose simple people to go , and preach it , he chose generally fisher men , and such poor men , and women sometimes . Rude men , in a manner without learning ; these were to go and tell a simple story of Iesus Christ , and him crucified , &c.

I finde also the parties to whom the Gospell is directed , 3. Those to whom it was directed . 2 Cor. 1. not to the learned , nor to the wise , but to the base and foolish ; to base things of the world , and despised things , and things that are not . And so we finde by experience , that the Lord sends the Gospel to poor silly people : the simplest people most commonly understand the Gospel of Jesus Christ best .

Every body seeks to dress the Gospel , and to make it more curious , but few labor to reduce the Gospel to its native simplicity . One Generation dresseth the Gospel most bravely with humane learning . Though I will not simply speak against humane learning , it is good , as fire when it is put on the hearth ; so humane learning when it is put in its own place , it is a good thing ; but the use that men make of it , to dress the simplicity of the Gospel with it , makes it abominable .

Others dress the Gospel , and multitudes now adays , ( I speak not to censure them , or out of spight against them ; but rather out of a zeal I have , that you and I may be found at the last day in the simplicity of the Gospel , ) they make a jingle of the Gospel , they sublimate it , as though it were as the Philosophers conceits were , Notions above the Moon , or things that they cannot conceive what they be , existent , and consistent , and visibility , and contrarietie , and forms , and I know not what . Thus the Gospel is perverted . I have been troubled more , then modestly I may speak to a Congregation , to see how the plain Gospel of Jesus Christ ; preached by Fishermen , to simple people of Christ crucified : That people should sublimate it almost into air , to nothing ; that all things is God , and that God is all things ; and that God is essentially in us , and we in him : And we must do all things to God passively , and not actively . Such a metaphysical kinde of Gospel , and such terms as confound your souls , and bring them in the end to nothing .

Therefore I exhort you to stick to the simplicity of the Gospel : And do not think it is a small thing ; it is a great business that I exhort you to . Why so ? Because I finde that there are many souls that make shipwrack of their own salvation , by flying too high above the Gospel of Jesus Christ : They lose themselves , they run through all Religions ( as some say ) and at last come to be nothing at all . And I am sure of it , they destroy the faith of others , I am sure of that , almost by experience , as Paul saith of Hymeneus and Alexander , They destroy the faith of many . That when a poor tender-hearted Christian hears them talk so high , and is not able to understand litterally a word that is said , saith he , I have nothing in the world , I never knew God aright , because I see that I cannot understand a word of this , and a world of evils more .

And I have observed , and do observe it , That usually those kinde of people that are so led , when they , have such Chymera's and Notions in their heads , they nullifie all Religion besides , and all but that is nothing ; and one Chymera carries the bell one quarter of a yeer , and then that is laid aside , and then they have another notion , and that is all the Religion ; and then away goes that , and then there comes a third . These destroy the faith of poor souls in Christ crucified , and justification by him , and holiness to him ; and all holy duties in the Gospel by the Spirit : this is destroyed .

Therefore my Exhortation to you , is , and it is a blessed word that I have thought much of , in Rom. 12 , Be of the same minde one towards another . Minde not high things . Mark that word . We have a kinde of expression in our times of higher and lower light ; and ( which is more , immodest ) people attribute the higher light to themselves : We are of the higher light , say they . Saith the Apostle , Minde not high things . How ? It is not meant in carnal things , that is , Minde not to get high Offices , or places , or preferment , or the like . But he speaks of spiritual things , as it is clear , if you compare the third verse . For I say , through the grace given unto me , to every man that is among you ; not to think of himself more highly , then he ought to think , but to think soberly , according as God hath delt to every man the measure of faith . As if he had said , I finde many among you , that sublimate the Gospel almost into air , in high conceits , and Idea's , and notions , and leave poor Christ crucified , and the simple Gospel preached by fishermen . I would not have you wise , above that which is meet ; not to minde high things , but condescend to them of the lower sort . The excellency of the Gospel of Jesus Christ , is the plainness of it ; and that is the reason , that you mar it with any kinde of dressing , because it is excellent in it self If a man have a suite of Skarlet that is extraordinary good , all-to-be-laid with copper lace , it mars it , because the cloth is good of it self . So all dressing of the Gospel , marrs it , because it is excellent of it self .

When you meet with people that tell you , that all your Religion is nothing , and tell you Chymera's , and high things that may shine bravely for a while : Think of this , I must not minde high things , but condescend to them that are low . Therefore the Apostle in those times , when the Gospel was preached , and perverted by Philosophy , and oppositions of Science , falsly so called , many fine tricks they had to adorn the Gospel ; he calls them alway to Christ crucified , and tells them , that was the height , and depth , and bredth , and length of all knowledg ; as the height , and bredth , and length , and depth of a board , or of a thing ; it is the whole dimensions of a board , it is the whole board . So the knowledg of Christ crucified , is the height , and depth , and bredth , and length of all knowledg ; that is , It is all knowledg to know Christ crucified in the simplicity of the Gospel . He opposeth not Philosophy to Philosophy , or Science to Science ; but he saith , Ye are compleat in Christ , and calls them to his death , and resurrection . So keep close to that .

I speak it the rather , because where there are such notions started up among us daily now of late , they clearly draw us from Christ crucified . A Platonical kinde of Religion , a kinde of Heathenism , a kinde of consideration of God in his own nature and essence without Christ . Beware of this ambition . It is enough for you , and me to know Iesus Christ , and him crucified , and the power of his death and resurrection , according to the simplicity of the plain Gospel once preached by fishermen , to foolish and base people , and things of no worth .

Therefore I beseech you stick to Christ crucified , and to the simplicity and plainness of the Gospel . I would not have you to stick in the Letter , and to go no further , but labor for the Spirit of God through the Letter , to be in your souls . I know God many times by these broken words , may do your souls good ; but this is a thing , that I confess my soul is so full of , that I am not able to express it , to vent , and open my self . The mischief , and misery that befals people , by soaring above the Scriptures , above the plainness and simplicity of the Gospel , ye hear that they do themselves , and others ; and the safeties , and security , that will be to your souls in keeping to the plain , simple way of the Gospel of Iesus Christ .

I had another short lesson , but I am loath to thrust out one duty with another . It is a rule , by which , I would alway walk : I cannot now handle it , but only mention it to you ; and if God lead us by his blessed Spirit , we may learn a little of it . I thought to shew you

The Oneness that is betwixt us , and Iesus Christ .

Methinks it is a more glorious Truth , then we have judged it to be , that poor Saints are one with Christ . The Lord Iesus Christ is anointed , and so are they ; we have the same unction with Christ ; we have the same name with Christ ; we have the same Offices with Christ ; we have the same love of God with Christ ; we have the same Spirit with Christ ; and the same Kingdom with Christ in Heaven . The Church is the fulness of Iesus Christ . Christ is not properly a Christ without his Members . This is a glorious thing to consider , how the poor Saints and Iesus Christ make up one compleat Body . He is no Christ ( as it were ) were it not for his members : The Church is the fulness of him that filleth all in all . It is said of the oyl that was poured on Aaron , It ran upon the skirts of his garments . So Christ being anoynted , that oyl runs on us . As he is a Prophet , so are we ; as he is a King , so are we ; as he is a Priest , so are we ; onely with this difference , That in all things he might have the preeminence . He is the highest King , the best Prophet , the most excellent Priest . But otherwise , whatsoever Christ is , that are we ; whatsoever he hath , that we have ; nay , we have his name . So also is Christ , 1 Cor. 12. We , head and members , are called Christ : And the least Saint of God , is a Prophet , as well as the greatest ; and a Priest , as well as the greatest ; and a King , as well as the greatest . Nay , he is as real a Prophet , Priest , and King , as the Lord Iesus was , onely in all things he must have the preeminence . We have a share in all his actions ; we are one with him in his graces , in his life , and death , and resurrection , and ascention : There is nothing in Christ ; there is nothing that Christ is , or hath , but we are one with him in it .

Therefore this use we should make of the Scriptures ; not to be as babies always , to read a Chapter morning and evening ; but you that are experienced Christians , when you have a truth hinted to you , be alway at the Scriptures to beat it out . As for instance , go home now , and study that Oneness , that Vnion that is between Christ , and us , and beat it out to the utmost , and what the excellency of the Spirit of God in the New Testament is , and not to tie your selves to read so many Chapters a day , but be alway studying the Scripture . As David saith , Blessed is the man that exerciseth himself day and night , in the Law of God . Thus the spiritual man doth , not so much read Chapters , as compare Scripture with Scripture , and is bolting out spiritual truths , till they be fully fixed and fastened upon his soul . I shall , it may be ( if God will ) explain that union to you further , in the mean while search for it ; and so I shall leave it here , and hear what the Lord hath further to say to us .

Expositions and Observations on IERE . 6. 1 , 2 , &c.

O ye children of Benjamin , gather your selves to flie out of the middest of Jerusalem , and blow the Trumpet in Tekoa ; and set up a signe of fire in Beth-haccerem ; for evil appeareth out of the North , and great destruction .

I have likened the daughter of Zion , to a comely and delicate woman , &c.

I Shall desire leave at this time , a little more familiarly , then usually , to tell you what I conceive is the will of the Lord , because I do not expect to speak to you any more .

I remember a little before the Lord had brought us together , before the desolation of that * * Bristol . City , ( which indeed was greater then any man can imagine , unless he had been there present ) the Lord by his providence guided me to expound , Matth. 24. concerning the desolation of Ierusalem , little thinking , or imagining , that the desolation of that place had been so near . And now that word that was then spoken by providence , was ( as I perceived afterwards ) a very great stay , and refreshing to the souls of the people in their trouble . By providence also , ( not by any way of prophesie , I never was addicted that way , but by providence ) reading this Chapter in my family , and seriously considering of it , me-thoughts the Lord represented to me in a way , a little more then usual , the state of this City , wherein you now live , and are to live ; and that by the state of Ierusalem , which is here laid down throughout the Chapter . For though we cannot tell you now of Cities , and Kingdoms , as the Prophets did , by revelations and visions , and the like ; yet what is written , is written for our instruction . And the Lord hath given us examples of his judgments , that we may learn from them , what to think , and how to judg of other places , and Cities , and Kingdoms , that are parallel , that are like to those that the Lord hath visited , or destroyed heretofore . Therefore I shall briefly lay down the condition of Ierusalem , as it is here in this Chapter . Here are things spoken promiscuously , because here in the Prophets , there are but the heads ( as it were ) of their preaching ; therefore for method , and your memories sake , I will digest the condition of Ierusalem , and what is here said of it , and about it , into these heads briefly .

But first of all , before I speak of Ierusalem it-self , ye are to observe the condition of the Prophet that the Lord had set among them , which is laid down at Vers. 27. I have set thee for a tower , and a fortress among my people , that thou mayest know , and try their way . The Lord compares the Prophet to a tower in the City ; that is , a watch-tower : A tower for strength , as it is Iere. 1. 18. I have made thee an iron pillar , and brazen walls : That though he preached contrary to their corruptions , yet they could not touch him . And a tower for watchfulness , because the Prophets did watch as out of a tower , all the City , and all in it , and the enemies that were against it So the Prophets were called Seers in those days ; eying the sins of the people , and eying the judgments of the Lord , and eying what comfort on the otherside God gave to any among them . The Prophets , I say , were towers , and should be still . They are called trumpets here , I will send a trumpet , and cause it to blow , but the people will not hearken . They are watchmen , to give warning to the people ; so they should be : I leave it to you to judg , ( for you know the state of this place better then I ) whether we be so , or no.

The next thing in this Chapter , is , The state of Ierusalem , what kinde of place it was , I mean , in respect of the building of it , and the scituation of it , ( for I mean to gather up the whole Chapter in a little method ) take it as it is described , Verse 2. I have likened the daughter of Zion , to a comely and delicate woman . His meaning is , not for any spiritual beauty in her , as appears in the whole Chapter ; but in an outward sense , in respect of scituation and gallant building , it was a magnificent place , and no man was able to count the towers about it . It was a stately gallant place , and therefore was like a delicate woman . A stately place , full of case , and pleasure , and trading , and good creatures , and altogether exact , as a delicate Gentlewoman , nothing was wanting : so Ierusalem was ; and yet for all that , you afterwards see how the Lord did deal with her . So , by the way , let me tell you this ( for I speak in the sight of God ) That the greatness of your City , the fairness of it , the riches of which you were wont to boast , how you did rule all Kingdoms besides , you could make Kings , and Parliaments , and do any thing ; you have such Ships , and Towers , and Armies , and Armed men ; you see what God saith of Ierusalem , when he was going to destroy her , I have likened her to a fair delicate woman , and yet all could not excuse her . If the Lord come against you , all your riches , and power , and trading , and gallantry , cannot excuse you .

Thirdly , Here is all the good in Ierusalem , the Religion , and godliness ; the Lord acknowledgeth that too , and the Lord will not forget any good thing among them ; that you shall see in Verse 20. To what purpose cometh there to me incense from Sheba ? and the sweet Cane from a far country ? your burnt-offerings are not acceptable , nor your sacrifices sweet unto me . Ierusalem did not forget the service of God , they had their worship , and sacrifice , and they had sweet Cane from Sheba . The Lord complains in Isaiah 42. that the people did bring him no sweet Cane ; it was their maner in their sacrifice . I acknowledg , saith God , you have a great deal of Religion , and you talk of Reformation among you , and Government , and Discipline , and I know not what ; yet notwithstanding , this shall not hinder , but for all your villanies and wickedness , this is the City to be visited for all this . It is not a little grain of Wheat that can cover a Mountain of Chaff . It is not a little formal , fained , hypocritical service of God , and a quarter , and talking , and a clutter about Reformation , that can hinder the proceedings of God against a people that are really sinful , and that have really and grievously revolted .

The fourth thing here laid down , though promiscuously ( that I shall endevor to gather up for you orderly ) it is the sins of Ierusalem . I shall speak of no more then is laid down here , and they are in this place four . Here are four great sins that God mentioneth .

The first is , the oppression ; observe that word in Verse 6. For thus hath the Lord of Hosts said , This is the City to be visited , she is wholly oppression in the midst of her . He saith not , There is oppression in the middest of her , or in her , but she is wholly oppression . As if he had said , She is built with oppression , her very fabrick is oppression : She is oppression it self , oppressing the poor , and the Saints , and the upright in heart ; there is nothing but railing against , and slandering of them , as we see after .

Now the Lord opens that , She was oppression ; that you may know the meaning of it , he tells you after . As a fountain casteth out her waters , so she casteth out her wickedness : violence , and spoyl is heard in her , before me continually is grief , and wounds , saith the Lord . She is oppression ; as a fountain casteth forth water . What is a fountain ? It is a hole in the Earth that casts out water ; so saith the Lord , I see nothing in Ierusalem , from one day to another , from one yeer to another , and from one end of the City to another , but oppression . I see one oppress another : I see it full of wounds and griefs , and bruises , especially to my poor Saints , there is nothing but oppression . And I leave you to judg this day , whether this City , at this time , be not so : She is wholly oppression , from the least to the greatest , there is almost nothing else to be seen .

Then , the second sin the Lord layes down , is in Verse 13. That every one is given to covetousness . Mark that word , and let every one of your own consciences apply it . For , from the least , even to the greatest of them , every one is given to covetousness . O , this covetousness ! there can be no Reformation , either in Church or Common-wealth , as things are , because of covetous people . If there be any good course taken by Magistrates to reform any business in Courts or Offices , because of the covetousness of people , the business is marred , you all know it . And so far outward Reformation of Churches , and the like , because of covetousness , you all know that the business of Reformation is marred ; Ministers have lost themselves : There are many godly men that had room in the hearts of Gods people , some in this City , and in the Assembly , that had room in the hearts of Gods people before these times , and before they had all things in their own hands , and became reformers of the Church ; now because of covetousness all is marred , that no business can be looked upon . Now the Lord look upon us ; and indeed , though we see not him , he sees us , and looks on us .

Then , the third sin is laid down in Verse 13 , 14. that is , The false dealing of the Prophets , the Ministers . From the Prophet , even to the Priest , every one dealeth falsly . How is that ? They have healed the hurt of the daughter of my people slightly ; saying , Peace , peace , when there is no peace . The Prophets deal falsly , they are become hypocrites ; they tell the people , they are in a gallant way of Reformation ; when the Lord knoweth , both according to Scripture , and sound Reason , they are in the way to destruction ; they tell them now , the Church , and Reformation is going up , when the poor Kingdom was never in such a sad condition . They deal falsly , that is , hypocritically . What a stir is there here about Schismaticks and Hereticks , and about Reformation ; and what consulting , and working , in the City , and elsewhere ; and yet when there is any work to be done really for God , no body mindes it . I will give you an instance , as clear as the Sun : There hath been of late , a great deal of consulting , and making Petitions , and Remonstrances , and Representations , and Modelizing the Common Councel , &c. And yet we have had the Superstition of Christmas , worse then it hath been this four yeers to my knowledg ; every one shutting up their shops , and giving themselves up to Superstitious ways , that we thought had been dead .

Come to the Ministers , and Assembly : Is there any complotting to draw people from false , gross Popery ? No , they deal falsly : There is no assembling or meeting about that ; but the Ministers let the people go . I speak it with the grief of my soul : If it were on the Mountains of Wales , it were no wonder , but to see people here to go in droves to Popery ! I behold it as I go along in the street , and think I , with a heavy heart ; how neatly doth Popery become this City ? They go in their best clothes , and make gallant chear , and they are ready to throw stones , if any open their shops . It is not the people so much ; but where are our Prophets ? they lie as if they were dead all the while . This is dealing falsly , it is not plain , square dealing with God . If people did hate Schism , ( as there are Schisms , and Blasphemies , I favor them not ) they would hate prophaneness , and all other evils as well : But this is false dealing , and jugling ; this shews their design : If they did hate one , they would hate all ; if they did seek Reformation in one , they would seek it in all : But this is false dealing , the Prophets deal falsly .

Then fourthly , here is the sin of the people laid down , grievous revolting , horrible backsliding from God , the people grow worse and worse ; it was time for God to take them in hand , in Verse 28. This people are all grievous revolters : They were for God , but now they are revolted . In this City , four yeers ago , there was abundance of Reformation ; how did people hugg poor Saints , when they were persecuted in other Countries ? they did cloath them , and feed them : And these Superstitions of Christmas , were almost quite out of the way ; but we are gone back , we are as bad as we were twenty yeers ago . A poor Saint dares hardly appear at Guildhal , though he be not a member of a Church , yet they cry An Independent , an Independent ; as if he were an Owl among Birds . And strangers , godly men , that have seen us within this half yeer , they think we are grown mad , and have wished , I would to God , I could get over the line to go home . London is grown the worst place in the Kingdom ; it was not so , three or four yeers ago . Men did love the Saints , and were ready to save the Kingdom ; but now there is a bitter root to destroy the Saints , and to lay stumbling blocks ; we are grievous revolters . For matter of sin , we are as like Jerusalem , as may be .

I , but will sin destroy a people ? I pray observe in the next place , The carriage of Jerusalem under their sins . What was that ? There are three things laid down in their carriage : For it is not onely sin that ruines men , but their carriage under it . It is not faling into the water that drowns a man , but his unwilness , or unskilfulness to get out .

In the first place , they were not ashamed in the least measure for all these things . Were they ashamed ? He puts it to the question , and answers himself , Were they ashamed , when they had committed abomination ? nay , they were not ashamed , neither could they blush , saith the Lord , for all this wickedness . Were they ashamed ? As if he had said , If they had been ashamed , I had been somewhat satisfied : If the people had mourned for their grievous revolting , and backsliding , and oppression , and covetousness , in the middest of them , it were some comfort ; but they were not ashamed , they cannot blush .

Then the second thing is this , That as they could not be ashamed , so they would not hear , nor receive any instructions to amend their ways ; therefore the Lord would turn them as a dish is turned , upside down , Verse 10. To whom shall I speak , and give warning , that they may hear ? Where is any Creature that will hear , notwithstanding all this ? Behold , their ear is uncircumcised , and they cannot hearken : behold , the Word of the Lord is unto them a reproach , they have no delight in it . This was their condition : The people were full of sin , and they had no delight to hear the Minister of God sincerely to lay open their sins ; nay , it was a reproach : they reproached the Minister that should do so ; they would question him , and throw him into the dungeon , as they did Jeremy , for shewing them their sins . So in Verse 17. I set watchmen over you , saying , Hearken to the sound of the trumpet ; but they said , We will not hearken : That is , They said so in their hearts at least . And so in Verse 19. Hear O Earth , because they have not hearkened unto my words , nor to my Law , but rejected it . And judg whether this be not our condition .

Then thirdly , and lastly , This is the aggravation of their sins ; as they were not ashamed , and would not hear one word . So lastly , God was weary , as it were , he was tired with correcting and afflicting them , and yet they did not amend . For that is the drift of that place , Verse 29. The bellows are burnt , the lead is consumed of the fire , the founder melteth in vain ; for the wicked , or wickedness , or mischief , is not plucked away . That is , saith the Lord , I was as a founder blowing with the bellows , till they were worn out : The very fire and all is consumed , and the dross is not taken away . Some particular men especially have had many afflictions , and so after afflictions upon others in the Kingdom : There have been touches of Gods rod ; and truly we are worse . Now thus you have the sins of Jerusalem , and the carriage of this people , under their sins .

In the next place , there is the dealing of God , with this people , because of their sins . And the first thing i● , God prepares war : That is , set down from the beginning of the Chapter , to Verse 7. Hew down trees , cast a mount against Jerusalem : This is the City to be visited , saith God . God comes to visit Ierusalem , he looks upon her , as if a Carpenter went to a Wood to chuse Timber . This is the Oke that will serve to make such a beam . So God looks on all Countries , the Amonites , and Amorites , &c. But this is the City fit for judgment ; therefore , saith he , Hew down trees , prepare war . I will not be peremptory in this ; but the Lord may do it : He hath done it with others , like our selves . Hew down trees , prepare war against this City . If the Lord should say , London is the City to be visited , Bristol hath been visited , and most places in the Kingdom , but now London must ; there my wrath shall be poured out . The Lord grant that it may not be so , but I greatly fear it .

Secondly , The Lord brings them to imprisonment , the Lord took them prisoners , Verse 11. The husband with the wife shall be taken ; the aged with him that is full of days .

And then comes their plunder . Their houses shall be turned to others , with their fields , and wives together : For I will stretch out my hand upon the inhabitants of this Land , saith the Lord . O , if the Lord should say , This is the City to be visited , and make war against it , and then take you prisoners , take the aged men , the Aldermen , Common Councellers , and all prisoners ; and then plunder all , and say ; their fields , and their wives shall be turned to others : That were sore , that you should not onely lose your goods , but your fields ; that your houses , and trades , and shops , should be taken away , and your very wives . Thus the Lord did with others , I will not say , that he will do so with you .

Now , there were stumbling blocks in Ierusalem before it was destroyed ; so there are in this City ; it is filled with stumbling blocks ; every little difference in opinion is a stumbling block , that some men become Atheists , because every Saint doth not agree one with another . And then there is the fear , and horror that did fore-run this misery , Verse 24.

But in a word , the course that the Lord would have them take ; and that therefore I shall speak of , that you may beseech the Lord , that this poor City may prevent those evils .

One thing is , the Lord would have them seriously , and sincerely humble themselves before him , to acknowledg their sins , and bewail them . Verse 26. Saith the Lord , O daughter of my people , gird thee with sackcloth , and wallow thy self in ashes ; make thee mourning , as for an onely son . Not a formal day of fasting , and humiliation ; for that is almost become all form : but really humble thy soul , and call upon the Lord , that the Lord would be pleased to turn away his wrath .

Then the second thing laid down , is , That we should hearken to instruction , Be thou instructed , O Jerusalem , least my soul depart from thee ; be ready to hear the Word of the Lord , be ready to hearken what Gods will is , how he may be glorified , and we preserved .

Then thirdly , here is a word that I exceedingly desired to open , but I must but name it , Verse 16. Stand ye in the ways and see , and ask for the old paths , where is the good way , and walk therein , and ye shall finde rest for your souls , saith the Lord . This is the way to save you , Stand in the wayes , ask for the old way . What is the meaning of the old way ? That is , Iesus Christ . That was the old way of Abraham , Isaac , and Iacob , Iesus Christ , and the way of righteousness , and holiness , and truth . He alludes , as I take it , to the Patriarchs ; for that is called the old world , and the old way . Saith he , Ye are not like your fathers heretofore . Abraham , he was not covetous , and full of oppression ; they were willing to hear that which was for their good ; and they were not the worse for their afflictions . Look to the old way , and labor to get such a Spirit as the Saints had heretofore , that were in Iesus Christ .

What of all this ? notwithstanding this counsel that the Lord had given them , what if they will not turn to him ? what if they will not amend ? Then there is a terrible word that we read of in Verse 8. Lest my soul depart from thee . It is not sin onely that makes Gods soul depart from a people , nor their hardness , nor wickedness ; but when they refuse all means , and helps , then his soul departs from them . Therefore , Be instructed , saith he , lest my soul depart , or lest my soul be disjoynted , as it is in the Margin . What is the meaning of that ? It is a terrible word ; we have that word expounded in Ierem. 15. 1 , 2. See what it is for to have Gods soul to go from a people . ( I beleeve that Gods soul is not gone from us , if we will hearken to him , and do not give our selves up to wrath and rage against Gods people . ) Then said the Lord to me , Though Moses and Samuel stood before me , yet my minde , or my soul , could not be towards this people . There is before the ferventest , blessed prayer for this people , that I know in the Book of God , Ieremy prayes : And now their destruction was coming , saith the Lord , Though Moses and Samuel should come before me , my heart could not be on them . I have put them out of my heart , my minde and soul is gone from them , I will never be troubled more with them . What follows ? Cast them out of my sight ; let them go forth . And if they say , Whether shall we forth ? Then thou shalt tell them , such as are for death , to death , such as are for the sword , to the sword , such as are for the famine , to famine , and such as are for captivity , to captivity . Let them go whether they will ; some of them will be hanged , some killed , some to the sword , some starved ; they can come to no good , because they are gone out of my sight : My heart , and soul is from them ; that is the last gasp ; that is hell above ground .

Therefore the sum of all is , That we hearken to God ; for these things were not written for Ierusalem onely ; but for our instruction , God hath laid down their sin , and wickedness , and their oppression , and the blessed remedy , that they should have taken ; and if we take it not , but go on in our wickedness , we see what we may expect , That when that shall come on us ( which God if it be his will forbid ) you may remember that you were told before .

I have one thing in my sad and serious thoughts , to comfort me , that this shall not befal this City , and that is this : That the Lord delt with them according to the administration of the Old Testament , and so went by Cities , and Nations ; but now every man , and every person that calls upon God , is respected in every Nation , and City whatsoever . But this comes in , and cools it wonderfully , and puts me to a non-plus . If we in this City did go according to the administration of the New Testament , I am perswaded , that the Lord would not send desolation upon the City ; but because we would go according to that old administration , we have chosen it , and said so , and do so : Now as they chose that administration to deal with God , he chose that to deal with them ; for the Lord will deal frowardly with the froward , the Lord will deal with men according to their own law : Those that sin against the Law of Nature , shall be punished so ; those that sin against the Law of Moses , shall be punished so ; those that go according to the administration of grace , shall be delt with accordingly . Now we are going according to the old administration , more and more ; for we are setling like the Jews in an outward , formal Reformation , without heart . Now it would be terrible , if the Lord should chuse our own administration , and give us according to our own heart , I hope he will not : But this lay heavy upon my spirit , to tell you of ; therefore , the Lord direct you to make the best use you can , that if it be his blessed will , this place , that is the honor and glory of the Kingdom , and the refuge of the Saints , that the Lord would not come against it .

FINIS .

THE TABLE .

Page A Abiding . ABiding with God in evil times 72 Actions . Saints not under the Law in their actions 157 Afflictions . Afflictions of godly , and wicked , how different 31 Afflictions turn to the good of Saints 119 The life of Faith in afflictions 130 Saints not under the Law , in regard of afflictions 150 Afflictions not to be fainted in 194 Amend . All should amend , when the wicked are punished 104 Angels . Angels pry into Gospel mysterie , 201 Angels , good and bad do it ibid. Apostacy . Apostacy a provoking sin . 11 Assurance . Life of Faith in Assurance 130 Awake . Christians duty to awake God . 86 B. Betray . Not to betray Gods cause 88 Blasphemy . Blasphemy a provoking sin 9 Blessing , see latter Bristol . Gods mercy in recovering Bristol . 107 C Christ . See cleaving . Christ makes all things amiable 192 Cleaving . Blessedness of cleaving to the Lord 70 Honor of cleaving to Christ in ill times 73 Special times of cleaving to God 77 Comfort . What should help Christians comfort 175 Conceits . Vain conceits of wicked men 33 Confidence . Ground of a Christians confidence 27 Consolation . Consolation a duty 40 Four things that hinder consolation ibid. Covenant . Spiritual understanding of the New Covenant , effects of it 66 Covetousness . Covetousness a provoking sin 237 Creature . The vanity of the Creature , why discovered 61 Conjunction . Conjunction of those that cleave to God 70 D. Difference . Difference of Gods dealing with Saints 36 Difference between Saints , and sinners 208 Discouraged . Weak Saints not to be discouraged 143 Distrust . Distrust in times of danger to be avoided 87 Division . Division among Saints , a provoking sin 9 Duty . See Consolation Four grounds of Duty 149 E. Enemies . Assurance of victory over enemies , the effects of it 64 How God destroyes his enemies 85 Equality . Equality that should be between Saints 144 Evil , see good . Example . Example of Saints a ground of prayer 150 F. Faith . Faith , the want of it , what it doth 40 Faith , the life of it 44 Faith , how God tries it 83 Faith , how the just live by it 128 See Affliction , Assurance , Sanctification . False . False dealing 237 Fondness . Holy fondness , between God and the Saints 54 Holy fondness in five things 55 Fondness wrought four ways 61 Formality . Formality in duties , a provoking sin 4 See Reformation G. Garison , see Minde God , see Hypocrisie , Persecutors Good . To call evil good , a provoking sin 11 See Afflictions , Work Gospel . Gospel precepts highest 162 Gospel Mysteries to be attended 202 Gospel riches to be admired 204 Gospels simplicity 225 Government . Government , how to be affected 204 Greater . How to argue from less mercies to greater 120 Grace . Grace weak , how to comfort it 45 Grace , what meant by it 160 Of those that are under Grace 162 Power in Grace , more then the Law 164 H. Heart . Heart hardened 8 Hidden . Saints Gods hidden ones 90 Holiness . Holiness desired on wrong grounds 41 Right laboring for holiness 198 See Comfort . Hypocrisie . Hypocrisie hateful to God 48 Hipocrites honor creatures above God 50 Hypocrisie dishonors God ibid. I. Judg. Saints not to judg one another 143 Judgments . Maner of Gods proceeding to judgment 2 Cause of judgments , what 3 Judgments , why sent 103 Ingenuity . Ingenuity of right Saints 163 Justification . How to live by Faith in Justification 128 , 133 K. Kiss . Holy Kiss , what 145 L. Latter , Last . Blessing of the latter times 122 First , shall be last , how 138 Law . Saints under the Law , how 156 See Persons , Actions , Afflictions , Gospel . Learning . Learning humane , wherein useful 211 Life , see Faith , Sanctification . Lord , see cleaving . Love . Love of God , what it works 62 To love , though we be not loved 181 Mutual love , how attained 184 M. Minde . Garison of the minde , what 16 Mingled . The life of a Christian mingled 133 Ministers . Ministers sins provoke God 149 N. Nature . Duties grounded in nature 6 O. Officers . Officers sins provoke God 8 Oppression . Sin of oppression 236 Ordinance . Prayer , an Ordinance of God 149 Ordinances not to be neglected 152 Ordinances needful 153 P. Patience , see waiting . Peace . Peace to be studied by Saints 196 Perpetual , see Prayer , Persecutors , Persecution . To cleave to God in persecution 78 Persecutors design 91 God persecuted in the Saints 93 Children of the godly , may prove fierce persecutors 99 Persons . Persons of Saints , how under the Law 156 Power . Power that Saints have 166 The Spirit called power , how 173 See Grace Prayer . Prayer , a perpetual duty 151 Prayer , whence it proceeds 169 Wants of prayer , how supplied 170 See Ordinance , Nature , Precept , Example , Promise . Precept . Precepts ground of prayer 150 See Gospel Promises . Promises ground of prayer 151 Protection . Protection of God , who have right to it 21 Pride . Pride , how discovered 185 R. Reflect . Reflect acts hard to man 177 Saints to reflect on their estate 178 Reformation . Formal Reformation , a provoking sin 5 Refuge . God a refuge 14 To repair to God , as a refuge 17 Religion . Religion , wherein it consists 211 Riches , see Gospel Revolting . Revolting , a provoking sin 239 S. Saints , see Weak , Sanctification Life of Faith in Sanctification 129 , 131 Saintship to be prized 194 Satan . Grounds of Caution against Satan 202 Security . Security , why to avoyd it 140 Self-love . Self-love , a provoking sin 10 Shame . Iudgments sent to shame men 103 Simplicity . Simplicity of Religion 212 Simplicity of the Gospel 223 Sin . What sins provoke judgments 3 Carriage of Saints , faln into sin 43 Saints carriage in a deluge of sin 77 Aggravations of sin 240 Silent . God silent in danger , why 83 Soul . The soul of God departs from incorrigible sinners 244 Spirit . Spirit powerful in Saints 166 Spirit undervalued , how 167 Spirit , wherein powerful 169 Spirit differs Saints and Sinners 208 Spirit , how known 210 Spirit to be labored for 213 Spirits excellency 215 Spirits grieving dangerous 220 Spirit to be prized 221 See Word , Teaching , Work , Power T. Teaching . Teaching of the Spirit 170 Testament . Testaments compared 188 Trouble . Trouble in Saints , whence 190 V. Vengeance . Vengeance of God against the wicked 27 Union . Union between Christ and Christians 229 Upright . Uprightness , ground of it 22 Uprightness , how tried 84 W. Waiting . Ground of waiting on God 112 Weak . Weak Saints not to be contemned 141 Weak Saints , their carriage to stronger 142 Weak Saints to be encouraged 196 Word . Spirit to be advanced as speaking in the Word 168 Work . Who works in , and for us 172 To be ready to every good work 206

FINIS .