Sermons Volume 4

This is a depth that cannot easily be fathomed, here are Miracles infolded in Miracles, and Mysteries within Mysteries; God would astonish Mankind, and save it at the same time. Christ is called the Wisdom of God, 1 Cor. 1.24. Christ the power of God, and the wisdom of God ; not only as the Treasures of Wisdom and Knowledge are hid in him, and through him conveyed to the Creatures, but because herein is God's Wisdom most discovered by disposing and putting our Salvation into the hands of Christ; not only as a Fountain of Wisdom, but as a Mapp of Wisdom, as discovering the excellent contrivance of God, and the curious variety that is in his Councils. God showeth Wisdom in all things, Psal. 104.24. O Lord! how manifold are thy works! in wisdom hast thou made them all. Every Creature is disposed into apt Cells and Store-Houses, and contribute to the Glory of their Creator. But here God would discover the Curiosity of his Wisdom; The World is his Work, but the Gospel is his Plot. And therefore in your solemn and most deliberate thoughts you should take a view of it. It is the great Duty of Saints, Ephes. 3. 18, 19. That ye may be able to comprehend with all saints, what is the breadth, and length, and depth, and height, and to know the love of Christ which passeth knowledge. This should be your continual task and search. There are two great Mysteries in the Word, Christ, and Antichrist; the Mystery of the Gospel, and the Mystery of Iniquity; it is the great advantage of Christians to discern the Mystery of Iniquity, and to meditate upon the Mystery of Godliness; to observe Antichrists cunning, and to consider the contrivance of the Gospel. Oh then exercise your thoughts herein, and study the Excellency of God's design, bring Hallowed and Reverend Thoughts, that by a deliberate gaze you may raise your Souls into an Holy Wonder and Amiration.

• 1. I shall lay down some preparative Considerations.
• 2. I shall come to the work itself.

I. To prepare you, To consecrate your thoughts for the entertainment of so great a Mystery, consider these things.

1. When you have done your utmost, your thoughts will still fall short, Isa. 40.28. There is no searching of his understanding. There is an excess in every Attribute above all Human Thought and Conceit, and though we follow on after God, yet we cannot find him out to perfection. Now among all his Attributes none is more hidden from us than his Wisdom, as Children that are only busied in puppets and bawbles cannot imagine what it is to govern a Common-wealth. Power is obvious, but our foolish Spirits cannot trace the Wisdom of Providence, much more his Wisdom discovered in the Gospel. One of the Names of Christ is Wonderful, Isa. 9.6. It is a point that we should always be studying, and yet we can never come to the bottom of it, and therefore what is wanting in Thoughts must be supplied by wonder. When we have done all, we must cry out, Rom. 11.23. O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out ! As if he had said, I have done as much as I can, I have discovered as much as I am able, but I must leave off disputing, and fall now to wondering. The Light of the Scripture doth not discover him fully, 1 Cor. 13.9. We know in part, and we prophesy in part. Full Knowledge is our Portion in Heaven; these are but partial Discoveries we have even in the Word of God. However this is no excuse for Negligence and Barrenness. Not for Negligence, for we must follow on to know the Lord, Hosea 6.3. It is the fault of Christians, that they keep always to their Milk, and first childish Thoughts and Apprehensions, we should rise higher in our Considerations and Admirations of the Love and Wisdom of God. It is notable, that Moses his first request to God was, What is thy name? Exod. 3.13. and then, I beseech thee show me thy glory, Exod. 33.18. we must follow on from considering God's Name to clearer sights of his Glory. Not for Barrenness, Empty Thoughts void of Argument and Discourse beget a confused Stupor, not a Wonder, the Thoughts are only stayed, not raised.

2. Not only Men, but Angels themselves are at a loss in this great Mystery; they study it as well as we, and cannot come to the bottom of it, 1 Pet. 1.12. Which things the Angels desire to look into. The word 〈 in non-Latin alphabet 〉 , signifies to bow down, and bend the Body; it is an allusion to the Cherubims that were pictured over the Ark, stooping, and as it were bending their Bodies, as prying into the Mysteries of the Ark. The Mysteries of the Gospel are so sublime, that the Angels, which do continually behold the face of God, cannot perfectly comprehend them; they are learning and improving their knowledge by learning and improving the dispensations of God to the Church, Ephes. 3.10. To the intent that now unto the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God, that they may know the curious contrivances of God's Wisdom by observing the Revelations that are made, and the Dispensations God hath used towards his Church. And possibly this may be the meaning of the Apostle in that expression, 1 Tim. 3.16. Seen of Angels, that is, with Reverence, Admiration, and wonder, to see Christ stoop so low to be clothed with Flesh, to condescend to a Nature so much beneath their own. This is the work of Angels, either they desire to know more of Christ, or they delight themselves in beholding of that they know. Oh we should never be weary of searching into these Holy Mysteries, and acting our thoughts upon them!

3. They wonder most at the contrivance of the Gospel, that have most Interest in it, to others it is but a cold Story or naked Plot. Concernment sharpeneth Invention and Affection, a Man doth then more seriously consider of it, their Eyes are open, and they have more of sense and feeling: And that is the Reason why the enjoyments of the Saints have notes of wonder annexed to the expressions of them, as Phil. 4.7. The peace of God, which passeth all understanding, &c. 1 Pet. 1.8. Joy unspeakable and fall of glory ; they that have a taste of it know what it is to enjoy a calm and serene Conscience through the application of the Promises of the Gospel: They can best wonder at the contrivance of the Gospel, who are called out of darkness into his marvelous light, 1 Pet. 2.9. They wonder in their thoughts, that God and Christ should design their Heaven, be plotting and contriving their Salvation before all Worlds, how they may be Vessels •• lled up with Glory; Oh marvelous Light! wonderful, unutterable Joy! These are the apprehensions of God's Children; others may look upon the Gospel as a probable Truth, but they have found it a comfortable Truth, therefore their hearts are raised in wonder.

II. I come to the Work itself. You may manage it three ways, (1.) By Observations. (2.) By Arguments. (3.) By Comparisons.

1. By Observations. Observe what is Beautiful and Excellent in the Gospel.

1. God did not contrive to save the fallen Angels. Heb. 2.16. For verily he took not on him the nature of Angels, but he took on him the seed of Abraham. He was not made an Angel for Angels, as he was made a Man for Men. Oh Lord! Thou sawest Angels sinning, but not returning, in them thou didst discover the severity of thy Justice, but in us the riches of thy Mercy! God would not so much as treat with a fallen Man. Angel, but plotted a way to recover In the Election of Angels Mercy is not so much glorified, as in the Election and Calling of Men; there was Grace showed in the Election of Angels, but not Mercy; none of the fallen Angels were saved, but fallen Man is called to Grace in Christ. Certainly whatever the causes were, there was much of Wisdom and Mercy in it, Whether it be for this cause that when Adam sinned, the whole Human Nature fell, but the whole Angelical Nature did not fall, but only a part of it, the kind itself needed not to be repaired, but all the Mass of Mankind was poisoned. Or whether this be the cause merely the Will of God, certainly there is much of Mercy in it, Love after a breach is more glorious, it is more to be reconciled than to be confirmed, Poenitens the Penitent have more cause to glorify God, then Innocens, the Innocent; those that are received to Mercy than those that are confirmed by Grace. Or else was this the cause? Because the Angels sinned out of their own Motion, Angels had no other Gemptation but their own Ambition, and Aspiring thought, but Man sinned by the Devils suggestion; certainly it is more to be a Tempter than a Sinner, and he that sinneth himself doth not offend God himself so much as he that made Israel to Sin. However it be, we have cause to bless God, that he hath revealed his Justice against them, and his Mercy to us.

2. Observe God's Wisdom fetched a large compass and circuit, and those things which we count the ruin of Man were through the Wisdom of Providence his Preservation. The fall of Angels, the fall of Man, those crooked things which seemed to be the destruction of the Creature, through the over-ruling of God, made for the manifestation of his Glory. Gregory called the Sin of Adam Felix Scelus, because it occasioned the coming of Christ. Providence hath many creeks and turnings, but all concur to the Beauty of the whole Frame. The Apostle calls it 〈 in non-Latin alphabet 〉 , the manifold wisdom of God, Ephes. 3.10. Therefore we are not to judge by present Sense. God's mending is better than his making, he would have all fall to pieces, to discover more of his Mercy. Man must commit a shameful Act, and Christ must suffer a shameful Death, and all this to advance his own Glory. As a Vessel that is cracked and soldered is the stronger there, or a Legg that has been broken, and set again by a skillful hand, is the stronger; so the Lord would first have Man to fall, and ruin himself, that he might be the better established by his own Grace.

3. Observe again, that God should pitch upon this way of sending his Son God was not limited or bound up, he could have done it by an Angel, or of his own will have released the Creature of his offense; but it pleased the Father that in him should all fullness dwell, Col. 1.19. it was God's Will that Salvation should be brought about this way. In the whole business of Salvation God would proceed by choice, not necessity. I confess supposing the determination of the Divine Decrees no Creature was qualified to do us good, the Angels do but their work, they could not so fitly super-erogate for us; But if God would send his own Son, he might have come as a King in Glory and Triumph, and wrestled with Satan, and rescued all the Elect out of his hands, but the Lord would not now discover Power, but Love; he had discovered Power in Creation, Rom. 1.20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal Power and Godhead ; but in Redemption he discovered his Wisdom; every Attribute of God was to be discovered in its season. Again, the Lord would meet with the Sin of Men and Angels: The Angels had lost their Holyness out of a desire of greatness, they would be over all, and under none: And Man was sick of the same Disease, and did desire to be rather great than good; Adam would be as God: Adam fell by Pride, and to counter-work this, Christ was to restore Mankind by Humility. When he cometh to save Mankind, he lays aside his Majesty, and puts on a humble garb, he would not save Mankind by Power, but by Suffering; the Lord's design was by the quality of the Remedy to show the Nature of the Disease.

4. Observe, Man or Angel could not have found out such an excellent Plot or Design as this is. It could not have come into our heads or hearts, and therefore it came merely from the Breast of God, it was devised by Father, Son and Holy Ghost, Rom. 11.34. Who hath known the mind of the Lord? or who hath been his counselor? What Creature did prescribe to God, or direct him to such a way? The Apostle showeth it could not enter into the Creatures thoughts, 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither have entered into the heart of man the things which God hath prepared for them that love him. You will find by the Context he speaks of the Doctrine and Contrivance of Christ crucified, neither Sense, nor Fancy, nor Reason could suggest such a thing to the Creature. There are some seeds of the Law in Nature, but not the least seeds of the Gospel. We see in other Nations, they cannot so much as think of a way of a Recovery, Isa. 56.19. He saw that there was no man, and wondered that there was no Intercessor, therefore his arm brought salvation unto him, it is chiefly understood of the Everlasting Salvation by Christ. If the Lord had tarried till Man had devised a way for his own Comfort, we had been miserable to all Eternity.

5. Observe, God discovered this design before it was accomplished in the fullness of time, Isa. 42.9. Before they spring forth, I tell you of them. This Love was too big to be contained in his Heart, but he must open his Mind; the Prophecies and Promises of the Old Testament were the Eruptions and Overflows of God's Love; his Heart was so full of Love, that it could not be contained within the bounds of secrecy! he openeth his Heart, and gives vent to his Love in the midst of Anger: As soon as Man had displeased him, God drops out the Promise, That the Seed of the Woman should break the Serpents Head.

6. Observe again, God discovered this by Degrees, first in Types, then in Truths; first in Promises, then in Performances; God spake to his People formerly not so much by Words as by Things. We teach Children to fight with Puppets, and in the Oriental Nations it is their genius to be taken with Allegories and Figures. God would prepare the World by degrees, as the day groweth till it cometh to high Noon, to us he hath opened all his good Treasure. And further it was for our instruction, that wickedness should be perfectly discovered. And besides the former Ages needed Restraints more than Comforts. Every Age had sufficient Revelation for what God required of them.

2. Follow this Meditation by Arguments. There could not have been a better way to save the Creature, whether we respect God's Glory, or the Creatures Comfort and Profit.

1. If we consider God's Glory.

It was the best way to commend his Love. Rom. 5.8. But God commended his love towards us, in that while we were yet sinners, Christ died for us. Herein was the commendation of the Divine Love, that God would give up the Son of his own Love and Bosom to dy for us that were Sinners. As the Apostle saith, Heb. 6.13. When God made promise to Abraham, because he could swear by no greater, he sware by himself. So when the Lord could give us no greater gifts, he gave us his Son. David seems to be amazed with wonder when he considers the Power of God in making such Creatures as the Moon and Stars, much more when he considers the Love of God in framing of Man, Psal. 8.3, 4. When I consider the heavens, the work of thy fingers, the moon and the stars which thou hast ordained: What is man that thou art mindful of him, and the Son of man that thou visitest him? But here the Son of God himself is become Man for us, oh that Jesus Christ should stoop so low! That he that fills all things should be shut up in the narrow straits of the Virgins Womb! That Christ should disrobe himself of all his Glory, and submit to the greatest abasement! John 3.16. For God so loved the World, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

2. Hereby his Justice is discovered. One Attribute is not to be exercised to the wrong and prejudice of another. Now in this excellent contrivance God did glorify his Mercy so as his Justice was no loser, that being sufficiently satisfied in the Lord Jesus Christ. Therefore Justice which in itself is our dread, is in Christ the ground of our comfort and support, and that Attribute which would discourage Sinners, doth now invite and draw unto Christ, 1 John 1.9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. So Rom. 3.25, 26. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God. To declare at this time, I say, his righteousness, that he might be just, and the justifier of him that believeth in Jesus. God would dispense acts of Grace with the greatest advantage to his Justice. This is the Beauty of his design, he would be just in Justification, and those Acts which to be Acts of mere Grace, are now made Acts of Righteousness.

3. Hereby the Authority of the Law is still preserved. God in Innocency had written a Law in Mans heart, and he was to preserve the Honor of it; Man transgressed this Law; now by appointing Jesus Christ to die for us, the dignity of the Law is kept up. Impunity maketh Sin to be lightly esteemed, when Laws are relaxed, there must be some Commutation or Recompence, or else their Authority is not preserved, Matth. 5.18. Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. The omission of punishment would detract from it, therefore Christ must be made under the Law, Gal. 4, 4, 5. But when the fullness of time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of Sons. Christ endured the severity of it.

4. Hereby God's Essence is discovered, even the whole Trinity, Father, Son, and Holy Ghost. The Doctrine of the Trinity was but darkly revealed in the Old Testament till Christ came in the Flesh. One of the main designs of our Redemption was to discover God the Father, God the Son, and God the Holy Ghost. There is a God that must be satisfied, there is a God that must satisfy, and there is a God that must seal up all this to the Soul. At Christ's Baptism, when he was solemnly inaugurated into the Mediatorship, there was a discovery of the Trinity, the Father in a Voice, the Son in Person, and the Holy Ghost in the shape of a Dove.

2. If we consider the Creatures Comfort, it was the best way to establish that.

1. Here is excellent Provision made against the infiniteness that is in sin by the infiniteness of Christ's sufferings. For though sin be but a Temporay Act, yet it is infinite because of the Object, being committed against an Infinite Majesty; so Christ's Sufferings were but a Temporary Act, yet they were Infinite, he being a Person that was both God and Man. Therefore as Sins receive a value from the Person against whom they are committed, so Christ's sufferings receive a value from the Person, by whom they are performed. The Apostle puts a how much more upon the Blood of Christ. Heb. 9.14. How much more shall the blood of Christ, who through the Eternal Spirit offered himself without spot to God, purge your consciences from dead works to serve the living God? His Godhead did put a value and merit upon his Blood to expiate the guilt of Sin, and therefore the blood of Christ is called the Blood of God, Acts 20.28. Feed the Church of God, which he hath purchased with his own blood. So that if Sin did abound, Grace had superabounded; if Sin be put into one Scale, put the Blood of Christ into the other. The great purpose and design of God was to give us Triumph over the clamours of our own Conscience, Sin is expiated, and done away by the Blood of the Son of God.

2. There is an excellent Provision made for all that the Creature stands in need of. There are three things which trouble the Creature, and they are only accomplished and made good in this great Contrivance of God, the bringing of God and Man together, the bringing of Justice and Mercy together, and the bringing of comfort and duty together. How God and Man are brought together, who were separate by Sin, 1 Pet. 3.18. Christ also hath once suffered for sin, the just for the unjust, that he might bring us to God. To unite Man fallen to God, there is Mortal and Immortal, Greatness and Baseness, Finiteness and Infiniteness brought together. There is God and Man in one Person, that there might be a Commerce between us and God; our Nature as it were grafted and planted into the Person of Christ, that our Persons might have social Communion with God. Then Justice and Mercy are brought together; the great inquiry of Nature is, how to have a satisfaction for Justice, that Mercy might have a free course; what shall we do to recompense Justice? Creatures would sacrifice themselves, and all they have, Micah 6.6, 7. Wherewithal shall I come before the Lord, and bow myself before the high God? Shall I come before his face with burnt-offerings, with calves of a year old? Will the Lord be pleased with thousand of rams, or with ten thousand of rivers of oil? Shall I give my first-born for my transgression, the fruit of my body for the sin of my soul? But it is not our first-born, but God's first-born. So also Comfort and Duty are sweetly united together, the Lord having provided a Merit against our Defects, and a Spirit against our weaknesses; the Lord is at peace with us, and we are enabled comfortably to serve God.

3. If we consider the profit of the Creature.

1. This way serves to represent Sin. You have nowhere such a sight of sin as upon Mount Calvary, when you see the Son of God stretched out upon the Cross, and crying out, My God! My God! why hast thou forsaken me ? When the punishment of our Sins was laid upon Christ, God showeth how displeasing Sin was to him.

2. To wean us from Vanity. We make great matters of trifles, and are apt to idolize every petty and vain thing in the World, therefore in Christ the Lord would show us the highest Self-denial, when he took the Human Nature on him, and endured the Wrath of the Father. The whole World wondered after the Beast, and the Disciples wondered at the goodly Stones of the Temple, Matth. 24.1. Oh what will you do at the Son of God, in whom the fullness of the Godhead dwelt bodily. This should beget a special Veneration and Reverence towards God.

3. To overcome us by Love. There is a great engagement laid upon a Sinner hereby. When the King of Moab was pressed hard by Israel, He took his eldest son that should have reigned in his stead, and offered him for a burnt-sacrifice upon the wall, 2 Kings 3.27. according to their superstition, who were wont in extreme Dangers, and desperate Cases to sacrifice their Children, whereupon they raised the Siege, and went home. God hath took his own Son, and sacrificed him, that we might leave off fighting against Heaven. God would overcome Sin by the highest Act of goodness and kindness imaginable, hereby he would shame and overcome the heart of a poor Sinner.

4. That we might have a High and Glorious Pattern of Obedience. We are referred to Angels, and to Christ himself, who would leave us a more glorious Example.

3. Magnifie this great contrivance of your Salvation by Comparisons. Compare it with Creation, with other Deliverances, and with the Works of Nature.

1. Compare it with Creation. The Lord discovered much of his Glory in making the World out of nothing, but he discovered more of his Glory when Jesus Christ was born of his own Creature, a Vine out of the Berry or Grape. This was his Master-piece and grand design, in which he purposed to gain to himself most Honor and Glory. The World was made with a Word, but redeemed with a serious Plot and Contrivance. The World was made for Man and Woman, but Christ was made out of a Woman. In the Creation God made us like himself, but here the Lord made himself like us. In the Creation all things were made out of nothing, here Order came out of Confusion. In the Creation Man was made out of the Earth, but here God was made Man. In the Creation God went the high way to do us good, in Redemption he came the lower way, Jesus Christ abased himself for our sakes.

2. Compare it with other Deliverances. It was a great thing to be delivered out of Egypt and Babylon, but it is far greater to be delivered out of Hell, and from Damnation and Wrath to come. Read the Story of the Children of Israel's Deliverances, Psalm 107. They were delivered from the oppression of Pharaoh, but we from Satan: God gave them Food, and satisfied the longing Soul, and filled the hungry. But Jesus Christ incarnate is made Bread and Food to the Soul: They had Deliverance from Diseases, but we from Sin the Sickness and Disease of the Soul, and from the Vanity of our own Spirits. Then he goes on to the Wonders in the deep, but we may see the depth of Mercy swallowing up the depth of Sin, and the glorious Love of God breaking out in such a wonderful Deliverance by Jesus Christ, that we may well cry out with them, verse 31. Oh that men would praise the Lord for his goodness, and for his wonderful works to the children of men.

3. Compare it with the Miracles of Nature. There are strange things among the Creatures, yet there may be some footsteps of Reason seen, but it cannot enter into the heart of Man to conceive of this glorious Salvation brought about by the Son of God. Therefore bless God for the Revelation, and complain of thyself for not thinking of these things with serious admiration, scarce vouchsafing to look into these things, but art more pleased with every bawble and vain contrivance than the great and serious Plot of the Gospel.

SERMONS Preached upon Several Occasions.

A SERMON ON HEB. xiii.20, 21.

THE words carry the form of an Apostolical Blessing or Prayer for these Christian Hebrews to whom he wrote. Consider in them,

1. The Person to whom he prayeth; in which the grounds of Audience are implied, verse 20.

2. The Matter which he prayeth for, verse 21.

1. The Person to whom the Prayer is directed; who is described,

• 1. By a proper Title, the God of peace.
• 2. By his great Work; he brought again from the dead our Lord Jesus Christ: Who is set forth,
  • 1. By his Office; the great shepherd of the sheep.
  • 2. By his Merit and Satisfaction: through the blood of the everlasting covenant : Which may relate,
    • 1. To God's Title; He is become the God of peace through the blood of the everlasting covenant.
    • 2. To God's Work; through the blood of the everlasting covenant, he brought him again from the dead.
    • 3. To Christ's Office; through his blood shed for sinners, he is become the great shepherd of the sheep.

2. The Matter which he prayeth for: The continued Sanctification of Man once regenerate; set forth by both its parts; the Will, and the deed. Phil. 2.13. First, The Will, or remote Power; Make you perfect, or fit you for every good work to do his will. Secondly, The deed or actual assistance; working in you that which is well-pleasing in his sight. We have both by Jesus Christ, for it is added with a Doxology; through Jesus Christ, to whom be glory forever and ever, Amen.

The Text is long, I must give you but short Strictures upon it; And I will begin with the second branch, the Matter prayed for: And therefore let me observe,

Doct. That the beginning, progress, and accomplishment of every good work is from God through Jesus Christ. This appeareth plainly from the 21. verse, which may be reduced to two heads.

1. The Expressions which concern Mans Duty; which is to be perfect in every good work, that we may do God's will, and that which is pleasing in his sight.

2. The Expressions which concern God's Power to enable us for this Duty; there are two words, perfecting and working. The first relateth to his Habitual Grace, the second to his Assisting Grace.

I. The first expressions which import Mans Duty are four.

• 1. Perfecting.
• 2. Every good Work.
• 3. Doing his Will.
• 4. So as may be pleasing in his sight.

1. We must be made perfect ; or the begun Work of Grace must be carried on to perfection. We all come short of that perfection which is attainable in this Life; therefore those that have attained some good measure of Grace should not rest satisfied with it. We need to be more able for Duties, more fortified for Trials. A Man groweth till he be fit for all Manly Actions: And a Christian groweth and must be made more pe • fect • ill he be fit for every good Work. An Artisan must be so long learning his Trade, till he be fit for all those Functions which belong to his Trade. A sick or wounded Man is under the hand of the Physician or Chirurgeon, till he be perfectly cured: So is a Christian under the care of his Spiritual Physician, till he be fitted for all the • arts and Duties of a Christian. Here upon earth Christ by one offering hath perfected forever them that are sanctified, or dedicated to God. Heb. 10.14. But now he is in Heaven, he perfecteth us by degrees. The Sacrifice needeth not to be repeated, but his intercession is continual, because we still need new influences of Grace. Absolute Perfection is not attainable in this life, but the perfection of sincerity is here required, that we should mortify all our Lusts, and serve God in every good Work, and please him by an Universal and Impartial Obedience, Phil. 3.12. Not as though I had already attained, either were already perfect, but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. That is, I aim at that which Christ aimed at, that I may be thoroughly, and exactly perfect.

2. In every good work. Not in one, but all. Many will do some good, but are defective in other things, and usually in those which are most necessary. They cull out the easiest and cheapest parts of Religion, such as do not contradict their Lusts and Interests We can never have sound peace till we regard all, Psalm 119.6. Then shall I not be ashamed, when I have respect to all thy commandments. Shame is 〈 in non-Latin alphabet 〉 , fear of a just reproof This reproof is either from the Supreme, or the Deputy-Judge. The Supreme Judge of all our Actions is God. This should be our principal care, that we may not be ashamed before him at his coming, nor disapproved in the Judgment. But there is a Deputy Judge which every Man hath in his own bosom.

Our Consciences do acquit or condemn us, as we are partial or sincere in our Duty to God; and much dependeth on that, 1 John 3.20, 21. But if our hearts condemn us, God is greater than our hearts, and knoweth all things. Beloved if our hearts condemn us not, then have we confidence towards God. Well then, that our hearts may not reprove or reproach us, we should be complete in all the Will of God. Alas! otherwise you will never have Evidence of your sincerity.

3. The next Expression is, That you may do his will. The Rule of Mans Duty is the will of God. The will of God signifieth two things; either his Decree concerning them; or else that Law which he hath given concerning our Duty. This last is intended. The Works of Man are the Actions and Operations of a reasonable Creature subject to the Laws of God, if his Actions be conformable to his Law they are good; if not, they are evil. Therefore a Man cannot be a good Christian without doing God's Will. If it be the Will of God he should forbear such a Practice, Custom, or evil action, he dareth not go forward. Ier. 35.6. We will drink no wine, for Jonadab the Son of Rechab our Father commanded us, saying, Ye shall drink no wine, neither ye nor your sons forever. If it be the Will of God he should do such a thing, he will do it: He dareth not omit it, how cross soever to his Inclinations and Interests, I am. 4.17. Therefore to him that knoweth to do good, and doth it not, to him it is sin. This is the Reason of all Reasons, 1 Thess. 4.3. For this is the will of God, even your sanctification, 1 Thess. 5.18. In everything give thanks, for this is the will of God in Christ Jesus concerning you: 1 Pet. 2.15. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men. Well then; 'tis not enough that we should well, and thoroughly understand the Will of God, but we should do it.

And I will add this one Consideration, the more we do it, the more we will understand it, John 7.17. If any man will do his will, he shall know of the doctrine, whether it be of God. It is doing that God looks at, and we must most regard; not who can Accutely Plead, or Eloquently declaim about it, but readily frame his Heart to do the Will of God. For the Precepts of God are given, not to try our Wit or Memory, but Practice.

4. We must do it so as may be well-pleasing in his sight : Where note,

(1.) That all that we do is done in the sight of God. He observeth, who break and who keep his Law, and nothing can escape his view and knowledge, Luke 1.75. In holiness and righteousness before him. We are ever in his Eye, and he is our Witness, Approver, and Judge. Will he force the Queen, (saith Ahasuerus ) before my face? Esther 7.8. Will ye, God looking on, be vain, foolish, and carnal?

2. This must be our great aim and scope to please God. It is a well tempered Religion that beginneth and endeth in God. Man-pleasing is the Hypocrites Religion, but God-pleasing is sincere and true Religion, Col. 1.10. That ye may walk worthy of the Lord unto all pleasing. And the Apostle often inculcateth this as the right end of all our Duties: Not as pleasing men, but God.

3. Our work must be so ordered as it may be pleasing and acceptable to God. For every slight thing will not please him, but when it is agreeable to his Will. Therefore it is not enough to do what is for the Matter good, but what is for the Manner, pleasing to him: That is to say, (1.) It must come from a right principle, Love to God, 2 Cor. 5.14. The love of Christ constraineth us : And Faith in Christ, Heb. 11.6. Without faith it is impossible to please God. Not as forced, nor as a mere Natural Act, but as depending on the Redeemer for our Acceptance. We are Sinners, we are not exact. (2.) Then for the Manner, it must be with seriousness, Heb. 12.28. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably, with reverence, and godly fear. So as will become so great a Majesty with that diligence which our aim at perfection calleth for: 1 Thess 4.1. Furthermore then we beseech you, Brethren, and exhort you by the Lord Jesus Christ, that as you have received of us how ye ought to walk and to please God, so ye would abound more and more.

II. The words which express the necessary concurrence of the Divine Power, they are two.

(1.) The first is, Make you perfect. He prayeth not now for framing the new Creature, but for perfecting it. God that maketh Man, new maketh him, and then he perfecteth him. God is wonderful in the first Creation, in raising such a beautiful piece out of the dust of the ground, as the first Man was. And in ordinary Generation David telleth us, Psalm 139.14. I am fearfully and wonderfully made. So God is wonderful in remaking or regenerating us, Eph. 2.10. For we are his workmanship, created in Christ Jesus unto good works: Eph. 4.24. And that ye put on the new man, which after God is created in righteousness and true holiness. There is much of the Wisdom, Goodness, and Power of God seen in the new Creature, to enable a Man to captivate those Lusts which the generality of the World are mastered by, and to live a Divine Life in Flesh. He is also wonderful in perfecting us till we grow up to our full Stature in Spiritual things. As it is not in Mans power to make himself, or regenerate himself, so it is not in Mans power to perfect himself; no, but the Spirit of Regeneration abiding in us, doth renew us more and more; well then; 'tis not meant of Regeneration when we are created to good works, but of the increase of his sanctifying Grace; which is to Regeneration as Preservation and Providence is to Creation. God that begun the work, must continue it, and strengthen it; otherwise we shall be unfit for every good work, or as a Member that is out of joint, as the word importeth, which is there used.

2. Working. God doth continually co-operate and work in us, and with us, without which we cannot fulfil his Will, or do anything that will please him. So Will and Deed are joined together; Phil. 2.13. For it is God which worketh in you both to will and to do. God worketh in us a power to will, and maketh us actually to will; and a power and strength, or ability to do it. The new Creature dependeth absolutely on his influences from first to last; 2 Pet. 1.3. According as his divine power hath given unto us all things that partain unto life and godliness. He giveth us Spiritual Life, and he giveth us Godliness. He first giveth Supernatural Faculties, and then the Use and Exercise of them, in our Walk or Conversation: The first Motions, and then the flowing forth of these Motions into Acts suitable.

1. VSE. To establish our dependence. In doing any good we must depend on God, both for the Power given at first, and continued unto us: Will and Deed come from him; and they come from him through Christ, who purchased and conveyeth this Power to us by his constant intercession, and the influence of his Spirit. Of unwilling he maketh us willing and causeth us to do what he would have us to do. He doth not only give us the Will, that is the Desire, and Purpose, but the Grace that we may do that good which we Will and Purpose. These are distinct, many may have assistance in one kind, not in another. Paul showeth us that willing and doing are different; Rom. 7.18. For to will is present with me, but how to perform that which is good, I find not. To will is more than to think, and to exert our Will into Action is more than both. In all we need God's help, both to think a good thought, or conceive a good purpose, much more to perform a good Action. Man is mutable, and here is much opposition.

2. VSE. Exhortation to several Duties.

1. Let us shake off carnal security and laziness. Here is not only God's Grace represented, but Mans Duty. God's doing all doth not warrant us to lie upon the Bed of ease, but stir us up to diligence, Phil. 2.12, 13. Work out your salvation with fear and trembling, for it is God which worketh in you both to will and to do of his good pleasure.

2. We are not to neglect the Motions of the Spirit least we grieve him, Eph. 4.30. And grieve not the holy spirit, whereby we are sealed to the day of redemption.

3. We are to use the Means, and God will bless our endeavors; 1 Pet. 2.2. As new born babes desire the sincere milk of the word that you may grow thereby. We are to attend upon the Word, and frequent the Sacrament.

4. We must pray earnestly; for a twofold reason. (1.) That we may humbly own our wants, James 1.5. If any man lack wisdom, let him ask it of God.

(2.) That we may express our desires and longing for Grace, Matth. 5.6. Blessed are they that hunger and thirst after righteousness, for they shall be filled.

5. We must improve our Talents, least we be accounted evil and slothful Servants that receive Grace in vain, 2 Cor. 6.1. We beseech you that you receive not the grace of God in vain.

Doct. 2. That the continued sanctification and perfecting of Man once Regenerate cometh from God as the God of peace.

This is the Blessing prayed for, and when the Apostle prayeth for it, he calleth God the God of peace. So elsewhere, 1 Thess. 5.23. The very God of peace sanctify you wholly; and I pray God your whole spirit, and soul, and body be preserved blameless unto the coming of our Lord Jesus Christ. He prayeth therefore the whole progress of sanctifying Grace, till it hath attained its end, and final perfection, and giveth God the same Title.

Here I shall open to you these five things.

• 1. In What Sense God is said to be the God of Peace.
• 2. The Ground and Foundation of this Peace.
• 3. The Evidences how it appears that God is pacified.
• 4. The Conveiance of it to us; or how we come to be interested in this Peace.
• 5. The Reasons why all increase of Grace cometh from him as such.

I. What is the meaning of this Title? God is called the God of peace in two respects.

1. With respect to Union and Peace with Men, especially our Fellow Christians. God is the God of Peace, as he is the Author and Approver of this Peace, 1 Cor. 14.33. For God is not the author of confusion, but of peace, as in all the churches of the saints ; 2 Thess. 3.16. Now the Lord of peace himself give you peace always, by all means.

2. With respect to our Reconciliation with himself, after the breach that was between us. Heaven and Earth are at an accord, and the great quarrel between us and God is compromised and taken up. In one place the Angels come to proclaim peace on earth, Luke 2.14. At another time when Christ solemnly entereth as the Messiah into Jerusalem, they cried out, Luke 19.38. Peace in heaven, and glory in the highest. One of the Parties at variance is in the earth, the other in Heaven. The Angels, the Inhabitants of the other World, proclaim Peace on Earth; and Men that dwell here below echo to them again Peace in Heaven, and that when they gave Christ the Honor of the Messias; showing that his great business was to make Reconciliation. It is not a Primitive, Original Peace, but a Reconciliation after a breach; a restoring of Peace when it was lost. We had all broken with God, and God was angry with Men for Sin: Now while God was angry and offended, there was no hope to receive any gift of Grace from him: Therefore with respect to this is God called the God of peace.

II. The Grounds and Foundation of this peace: And that is by the blood of the everlasting covenant, which is the only propitiatory Sacrifice which could appease God, and give his Justice full satisfaction and recompense for our Offences. Before this Peace could be made, and this woeful breach repaired, there were two things to be removed, which stood in the way, God's Wrath, and our Rebellious Nature. The Righteous Wrath of God is appeased by the Blood of Christ: Our Rebellion is cured and healed by his Spirit. The latter is but a consequent of the former. The first foundation for this peace was laid in the Blood of Christ; Col. 1.20. And having made peace through the blood of his cross, by him to reconcile all things unto himself; Isa. 53.5. The chastisement of our peace was upon him, and with his stripes we are healed. The Enmity had been irreconcilable and impossible to be removed, unless God had taken this way; unless the Son of God had died for a sinful World, that by the Merit of his Obedience he might give satisfaction to a provoked God for the wrong we had done him.

III. The Evidences that God is pacified. Here are three mentioned.

1. The bringing back of Christ from the dead. 1. This showeth that God was propitiated; that he hath accepted the ransom that was given for Souls. Christ's Resurrection is called by the Prophet, a being taken from prison, and from judgment, Isa. 53.8. While Christ was in the state of the Dead, he was in effect a Prisoner, under the arrest of Divine Vengeance; but when he rose again, then was our surety let out of Prison. The expression is notable in the Text, brought again the Lord Jesus from the dead. The force of the word may be explained with allusion to that carriage of the Apostles when they were cast into Prison, Acts 16.35, 37, 39. And the magistrates sent to let them go; nay, verily, (say they) but let them come themselves and fetch us out, and they came and brought them out of prison. So was Christ brought again. Though Christ had power to rise, yet was he rather raised, The Lord sent an Angel to remove the Stone; not to supply any lack of power in Christ, but as a Judge when he is satisfied sendeth an Officer to open the Prison Doors: Though Christ had Power to rise, yet not Authority till the Angel rolled away the Stone. He did not break Prison, but was brought again from the dead. Neither did he perish in Prison, then we could have no assurance of our discharge; but as he died for our offenses, so he rose again for our justification, Rom. 4.25. As having perfectly done his work. As the Eather delivered him to Death, so he brought him back again from the Dead. The Apostle lays a great weight upon this, Rom. 8.34. Yea rather that is risen from the dead. There is some special thing in Christ's Resurrection, comparatively above his Death, which hath influence on our Justification. Was not Christ's Death enough to free us from Sin? Yes, but the visible evidence was by his Resurrection. It is as it were an acquittance from those Debts of ours which he undertook to pay: As Simeon was dismissed, when the Conditions were performed, and Joseph satisfied with the sight of his Brother, Gen. 43.23. He brought Simeon out unto them.

2. Christ's Office is allowed, so that he is the great shepherd of the sheep ; that is, the Blessed Savior, into whose hands God hath put his Flock, to be justified, sanctified, and saved; and from whom we may expect all that comfort which a flock hath from a good and faithful Pastor. We are put into his hands as he is Mediator, not by way of alienation, for they are in the Fathers hands still; John 10.29. My Father which gave them me is greater than all, and no man is able to pluck them out of my Fathers hand : But oppignoration laid at pledge in his hands. A Shepherd is not Lord of the Flock, but as a Servant to take care of them. They are not his as Mediator by way of Original Interest and Dominion, but in point of trust and charge. He hath an Office about them, and giveth an account of them at the last day. He is sometimes called simply, without any addition, The shepherd, 1 Pet. 2.25. Ye are returned unto the shepherd and bishop of our souls. Sometimes, 〈 in non-Latin alphabet 〉 , The good shepherd, as John 10.11. And here, The great shepherd, and the chief shepherd, 1 Pet. 5.4. because of the Dignity of his Person and Office. And surely if we put ourselves into the hands of this Shepherd we can lack nothing, Psalm 23.1. The Lord is my shepherd, I shall not want. We may look for all manner of supplies from Christ.

3. God is so far appeased that there is a new Covenant procured and constituted; called here, the everlasting covenant, partly, because it shall never be repealed, and continueth unalterable, and the called obtain by it the title and possession of an Eternal Inheritance, Heb. 9.15. They which are called may receive the promise of eternal inheritance. And partly because Christ's Blood is the foundation of this Covenant, and the virtue of it never ceaseth, therefore this Covenant is Everlasting also, and made effectual and able to obtain its ends, which is the Eternal Salvation of sinful Man once converted and reconciled to God, This Covenant also is called the Covenant of God's Peace, because it is a public Demonstration that God is pacified, Isa. 54.10. But my kindness shall not depart from thee, neither shall the covenant of my peace be removed: Ezek. 37.26. I will make a covenant of peace with them : Partly because in this Covenant this Peace and Reconciliation is published and offered to us, that Man may not stand aloof from God, as a condemning God. So it is said, Eph. 2.17. Christ came to preach peace, to those that are near, and to those that are afar off. Acts 10.36. The word which God sent unto the children of Israel, preaching peace by Christ; he is Lord of all. Partly because in this Covenant the terms of this Peace between us and God are stated. God bindeth himself to sinful Man to give him Remission of Sins, and Eternal Life begun by the Spirit, and perfected in Heaven upon the Conditions of Faith, ( Rom. 5.1. Being justified by faith, we have peace with God, ) and Repentance, ( Acts 3.19. Repent and be converted that your sins may be blotted out ;) as our Entrance; and new Obedience as to continuance, Heb. 5.9. He became the author of eternal salvation to all that obey him.

IV. How we come to be Interested in this Peace and Reconciliation; or the conveyance of it to us: For this Peace may be considered as to the Impetration and Application of it.

1. As to the Impetration and laying down of the price; that was done by Christ on the cross. Therefore it is said, 2 Cor. 5.19. God was in Christ reconciling the world to himself. Then was God propitiated, and the Merit and Ransom interposed by virtue of which we are pardoned and reconciled.

2. As to Application; when God is actually reconciled with us, and we enter into his Peace, and are restored unto his Favor. This may be considered, either as to the first gift. God is never actually reconciled to us, nor we to him, till he give us the regenerating Spirit; that is, our receiving the atonement, Rom. 5.11. It was made on the Cross, but received at our Conversion and Regeneration. Or else it may be considered as to the further measure of his sanctifying Grace; called here, perfecting us for every good work, and working in us that which is pleasing in his sight. This is given with respect to our reconciled Estate, as we are actually at Peace and in Covenant with God, 2 Cor. 5.17, 18. Therefore if any man be in Christ, he is a new Creature; old things are passed away, behold all things are become new. And all things are of God, who hath reconciled us to himself by Jesus Christ. The sum is this: At the Death of Christ there was such a foundation laid, that we need no other ransom nor propitiation. He hath so far satisfied Divine Justice, that he hath obtained the New Covenant. The first Grace is given us merely with respect to the Merit of his Sacrifice; for Christ purchased the Mercies promised, and power to perform the conditions. Farther Grace is given us because we are already reconciled unto God; which is a ground of the greater Joy and Confidence: For our actual Reconciliation giveth us a title to all consequent acts of Friendship which can be expected or received: For in God's way we shall have further Sanctification, and after that Salvation.

V. The Reasons why all increase of Grace comes from God as the God of Peace.

1. From the Giver, God will not set us up with a new Stock of Grace, till satisfaction be made for the breach of his Law. We must not look upon him as pars offensa, the Offended Party, but as Rector Mundi, the Governor of the World. Private Persons may forgive offenses as they please, but the Governor and Judge of the World would not pass by the offense of Man, till the ends of Government be secured, or that the Law fall not to the ground, which it doth not, whilst God standeth upon the satisfaction of Christ, and the submission of the Sinner. The right of passing by a wrong, and the right of releasing a punishment, are different things: Because punishment is a common Interest, and is referred to the common good, to preserve Order, and for an Example to others. Certainly Punishment doth not belong to the wronged party as such, then everyone would have a right to punish, and so invade the Power of the Magistrate. A private Person hath a right of seeking Restitution or Compensation for the wrong done to him, unless higher reasons of Charity forbid him, but not a Power to compel them to punishment, unless satisfaction be given. But the case is different, here God punisheth non qua laesus, sed qua Rector, not as the Offended Party, but as a Governor. Now the Government of the World requires God's Holyness should be demonstrated, and his Laws vindicated, and a brand put upon Sin.

2. From the Gift, which is the sanctifying Spirit, which being the gift of his Love, must needs be the fruit of his Peace and Reconciliation with us; Rom. 5.5. Because the love of God is shed abroad in our hearts by the Holy Ghost. Other things may be given us during his Anger, for God showeth himself placable in the whole course of his Providence: Yea, they may be given in Anger: But the Regenerating Spirit is never given us during his Anger, or in Anger. Sanctifying Grace doth evidence his special Favor. Look as the payment of the Ransom was testified by the visible pouring out the Spirit, Acts 2. so is our particular Reconciliation by the gift of the Spirit to us.

1. VSE is of Instruction.

1. How we are to look upon God in our Prayers, as the God of Peace, reconciled to us by Jesus Christ. When we pray to him, we look upon him as a God of Grace, 1 Pet. 5.10. But the God of all Grace who hath called us, &c. This showeth his propension and inclination to communicate his Grace freely to Unworthy Sinners, we also pray to him as the God of Power, Rom. 16.15. Now to him that is of power to establish you according to my Gospel. But here we are directed to look upon him as the God of Peace, as pacified in Christ, which is a greater ground of confidence. If a Socinian were to pray to him, he could only use the plea of Benhadad to Ahab, we have heard the Kings of Israel are merciful Kings. So we have heard the God of Israel is a merciful God. If the Papist would pray with confidence, he thinketh he must appease God by himself, by his penal satisfactions and costly Offerings: As Jacob would appease Esau by sending gifts to him, Gen. 32.20. But the Penitent Believer is reconciled to God by Christ; Rom. 5.1, 2. Therefore being justified by Faith we have Peace with God through our Lord Jesus Christ; by whom also we have access by faith, &c. He cometh to God in his Name and no other, John 16.23, 24. In that day ye shall ask me nothing: verily, verily, I say unto you, whatsoever ye shall ask the Father in my Name, he will give it you. Hitherto you have asked nothing in my Name, ask and you shall receive, that your joy may be full. He runneth to the Horns of the Altar, accepteth of the Peace published in the Gospel, devoteth himself to God, and rests upon Christ's Mediatorial Sacrifice as sufficient. Here is his hope and confidence.

2. How careful we should be that no breach fall out between us and God, least we stop grace at the Fountain head. Continued Sanctification cometh from the God of Peace, as well as the first Renovation of the Heart. The giving the Spirit is a sign of God's Love, and the with-holding of the Spirit is a sign of his Anger and Displeasure; the one is the greatest Mercy, the other the greatest Misery. In his Internal Government, the one is the highest Reward, the other the greatest punishment. As a Reward it is spoken of, Prov. 1.23. Turn you at my reproof: Behold I will pour my spirit upon you, I will make known my words unto you : As a punishment, Psalm 51.10, 11, 12. Create in me a clean heart, O God! and renew a right spirit within me. Cast me not away from thy presence, and take not thy holy spirit from me. Restore unto me the joy of thy salvation, and uphold me with thy free spirit. The one is to be sought, Luke 11.13. How much more will your heavenly Father give the holy spirit to them that ask him? the other to be deprecated; Take not thy holy spirit from me; Psalm 51.11. Therefore take heed the Spirit be not grieved, but obeyed.

3. What ground of thankfulness to Christ.

(1.) That he hath made our peace with God at so dear a rate. All your Repentings, if you had wept out your Eyes for Sin, would not have made your peace with God, nor have satisfied his Justice, nor procured Pardon and Life for you. Now God is appeased, Christ having slain the enmity by his cross, Eph. 2.16.

2. That the New Covenant is procured, wherein Pardon and Salvation is offered to you, as sealed by the Blood of Christ, who hath paid our Debts, Luke 22.20. This cup is the New Testament in my blood, which is shed for you. There had been else no place for your Repentance, Faith, Prayer, or Hopes.

3. That such free and easy conditions of Mercy, with Power to perform them, are propounded in the Gospel: Lord! Thou wilt ordain peace for us, for thou also hast wrought all our works in us; Isa. 26.12.

4. That he should call us, and have such favorable thoughts to us, who for a long time were dead in Sin, and in Hostility against him; Rom. 5.10. For if when we were enemies, we were reconciled to God by the death of his Son: Much more being reconciled, we shall be saved by his life.

A SERMON Preached on a DAY of Public Thanksgiving.

THAT I may not detain you in a Preface, let me tell you the Words hold forth.

• 1. A Sin: But Hezekiah rendered not according to the benefit done unto him.
• 2. The Proof and Argument of it; for his heart was lifted up.
• 3. The sad Effects and Punishment of it; both as to his own Person, and the People under his Government.

Let me Explain these Branches, and then come to observe something in order to the work of the day. I know Christians, you look not for things luscious, but savoury.

1. In the Sin there was a benefit done unto him, and Hezekiah 's fault is, that he rendered not accordingly. The Benefit done him implieth a Complication of Mercies; not only his Miraculous Recovery out of Sickness, and Fifteen years added more to his Life, but also the destruction of his Enemies the Assyrians. Mercies which fell out near about the same time; though I dare not say with the Jewish Writers, that three days before the slaughter of the Assyrians this Sickness and Recovery fell out, yet certainly they were near together, as appeareth from 2 King. 20.6. And I will add unto thy days fifteen years, and I will deliver thee and this city out of the hand of the king of Assyria. The Report of which flying abroad; all the Princes round about him stood in awe of him; his Neighbors sent him presents; his Treasures were increased; yea, Nations remote, and those of no small Power, as the King of Babylon, reckoned to be Seven hundred Miles distant from Jerusalem, sent Congratulatory Embassyes to his Court. Well then Hezekiah was looked upon as one highly in favor with God, Honoured of Men, courted on every side with costly and precious Presents, and so grew full of Treasure and Wealth. When such strong Winds fill the Sails it is hard to steer right. This was the benefit done to him, all things fell out according to his Hearts desire, and concurred to the lifting up his Heart. Hezekiah rendered not according ; How can that be? He was an holy Man, and a thankful Man. He penneth a Psalm of Thanksgiving, and sung it yearly as a Memorial of God's Mercies to him, Isa. 38.9. The writing of Hezekiah king of Judah when he had been sick, and was recovered of his sickness. God will not be complemented with; It is not Words and Ceremonies, Formal Acknowledgments, and Days of Thanksgiving that God standeth upon▪ but Holy and Humble Carriage under Mercies, and therefore Hezekiah though he rendered somewhat to God, he rendered not according ; there was a defect which is here charged as his Sin. He should have carried it more humbly, as holding his Life and Kingdom, and everything of the Grace of God.

2. The Proof and Argument: How doth it appear that he rendered not according? His heart was lifted up. There is a twofold lifting up of the Heart. In a way of Zeal and Encouragement in the Lord's ways: So it is said of Jehoshaphat, 2 Chron 17.5, 6. That he had presents, and riches, and honors in abundance; and his heart was lift up in the ways of the Lord. Moreover he took away the high places, and groves out of Judah. This is a good lifting up, when a Man groweth cheerful and undaunted in the Lord's work, and therefore falleth a reforming whatever it cost him: He knoweth the God of his Mercies will bear him out. But there is a carnal lifting up of the Heart, in a way of Pride and vain Glory, or daring Violence and Oppression: Thus it is said of Amaziah after he had smitten the Edomites. 2 Chron. 25 19. That his heart was lifted up to boast ; And this was in part Hezekiah's Sin. Indeed it is not easy to state the kind of his Pride.

1. Whether the Pride of Arrogancy, or self-ascription, or taking God's part to himself, as if the Blessings were merited by him; a Disease incident to the Creature when exalted; Deut. 9.4. Speak not thou in thine heart after that the Lord thy God hath cast them out from before thee, saying, For my righteousness the Lord hath brought me in to possess this Land. And therefore God puts in a caution against it.

2. Or else conceit, musing upon and admiring his own greatness; as the king of Babylon strutteth and vaunteth, Is not this great Babylon which I have built for the house of the kingdom, by the might of my power, and for the honor of my Majesty? Dan. 9.30. Pride of all Sins puts Men upon vain Musings, Luke 1.51. He hath scattered the proud in the imaginations of their hearts. Proud Men of all others are subject to imaginations, or self-admiring thoughts. His Heart was too much tickled: In the Story it is said, when Merodach Baladan sent Letters and a Present to Hezekiah, Isa. 39.2. He was glad of them ; wherein the secret intimation of his Spirit was discovered. Or else,

3. The Pride of Security, or Self-dependence: When we are well, God is forgotten, good Men are apt to sleep upon a Carnal Pillow or Bolster, and dream many a pleasant dream, till God taketh it away from under their heads, Psalm 30.6. And in my prosperity I said, I shall never be moved. Carnal Confidence is very Natural. Or,

4. The Pride of vain Glory, or Ostentation. He seemeth to be tainted with a spice of that vanity by showing his Treasure to the Ambassadors of the King of Babylon. He shown them the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armor, and all that was in his treasures, there was nothing in his house, nor in all his dominion that Hezekiah shown them not, Isa. 39.2. Whether one or more, or all I will not determine; they are all branches of the same Root. Certainly vain Men are apt to be puffed up in all these kinds, that have had deliverances far less strange than was this of Hezekiah.

3. Come we now to explain the Punishment and sad Effects of this great Failing; Wrath was upon him, and upon Judah and Jerusalem.

(1.) Upon his particular Person wrath was upon him. There is a near link between Pride and Wrath. His heart was lifted up, and presently wrath was upon him, Prov. 18.12. Before destruction the heart of man is haughty. It is a sure sign of the loss of our Comforts, Parts, Estate, Children, Authority, when we grow proud of them. It is a sin that God deeply detesteth, and will severely chasten it, even in his own dearest children. Wrath was upon him ; Sentence was passed, but Execution respited. All was well for the present. Wrath is said to be upon us as soon as Sentence is passed. Men think not so, but God judgeth so. Wrath was upon him, Doth it stay there? No.

2. Upon his People. It followeth, and upon all Judah and Jerusalem. The whole Land smarts for the Sins of Magistrates; delirant Reges, Kings offend: Hezekiah's heart was lifted up: Plectuntur Achivi, the People are punished. Judah and Jerusalem are obnoxious to the stroke of God's Vengeance: But how can this stand with the Lord's Justice? What hath these sheep done? As David said in a like case, 2 Sam. 24.17. I Answer, They had done enough to ruin them long since. Hezekiah 's Sin was not the main cause, but one great occasion of hastening the Judgment. Sometimes God takes occasion to punish Magistrates for the Peoples Sin, Prov. 28.2. For the transgression of a land many are the princes thereof. The Government is often altered, and they are tossed from hand to hand as a just Punishment. At other times the People are punished for the Magistrates Sins, Zach. 10.3. Mine anger was kindled against the shepherds, and I punished the goats. A great Oak cannot fall, but all the little shrubs about it, suffer loss. On the other side, when the burning beginneth at a Cottage, it may increase till it come to the Palace. If the dispensation seem harsh, remember that God would involve us in one another's Judgments, to make us more careful of one another's Duties: That when Magistrates transgress, the People may mourn; and with that Modesty which will suit with the Duty of their place, give warning of the danger. And Magistrates may not give liberty to the wickedness of the People, least they bring a Judgment on their own heads.

I have given you some view of the Words, let me come to the points.

1. That those that have received Mercies, must be careful to give in answerable returns, or to render according to what they have received.

2. That it is a sign we are unthankful for Mercies, when our hearts are liftd up under the enjoyment of Mercies.

3. Pride and Unthankfulness is a sad intimation of approaching Wrath and Destruction.

4. When a Rulers heart is lifted up, and doth not thankfully improve the mercies received from God, the whole Land may smart for it.

I shall speak but to the Two first of these points.

Doct. 1. That those that have received Mercies must be careful to give in answerable Returns, or to render according to what they have received. It was Hezekiah 's Sin that he did not render according.

Here I shall inquire, what it is to render according to what we have received: Observe,

• 1. There must be a Rendring.
• 2. A Rendring according to the Rate and Kind of our Receipts.

I. A rendering: There is a Reflection upon God from all his Works: Hell-Fire casts back the Reflection of the luster of his Justice, and the Power of his Wrath. The World is round, and the Motion of all things circular; they begin in God, and end in God; their Being is from him, and the tendency of their Motion is to him, Rom. 11.36. For of him, and through him, and to him are all things. All things do thus reflect upon God, The wrath of man shall praise thee, Psalm 76.10. We should want many occasions of rejoicing in God, if it were not for the Wrath of Man. Thus God is glorified passively. All Events turn to a good account. Thus all Creatures praise him, Psalm 145.10. All thy works shall praise thee, O Lord! The Creatures offer matter of praise to God.

But we speak of the active rendering and returning Praise to God. There are many words used in this Matter; Those three which are most solemn are, Praise, Blessing, and Thanksgiving; which last is the Solemn Word of the New Testament, as being proper to the Dispensation of it, God's Benefits being now fully manifested and accomplished. There is a difference between these three terms: Praise respects God's Excellency; as I may praise a Man that never did me good. Blessing, God's Benefits: It is an echo to him: Eph. 1.3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ Jesus. And Thankfulness is not only declared in Word, but in deed. These three should always go together. We should gather up God's Excellencies out of his Providences, and acknowledge the Mercy, and live the Life of Love and Praise. Or if you will, in rendering Praise to God these things concur.

• 1. We must be affected with the Mercies.
• 2. Solemnly praise God for them.
• 3. Renew the Remembrance of them.
• 4. Improve them to some good use.

1. We must be affected with the Mercy. Formal Speeches are but an empty prattle which God regardeth not. David first calleth upon his Heart, Psal. 103.1. Bless the Lord, O my soul! and all that is within me bless his Holy Name. The Noblest Faculties must be exercised in the Noblest Work. Is the Soul raised into an admiration of God? Church Adversaries took up the customary form, Isa. 66.5. Your brethren that hate you, that cast you out for my names sake, said, Let the Lord be glorified. In an Instrument of Music, the more the sound cometh out of the Belly of it, the sweeter; if we expect flame, we presuppose fire. When the Heart is full of gracious Affections, the Tongue will be loosed to praise God. Psalm 45.1. My heart is inditing a good matter, my tongue is the pen of a ready writer.

2. Solemn praising God for them. It is an honorable Work, Love is the Grace of Heaven, Praise the Duty of Heaven. There is no room for Faith, nor use of Prayer. It is Angels work, as Sin is the Devils work. It is good to be preparing for our Everlasting Estate. It is comely for the Saints, Psalm 147.1. Praise the Lord, for it is good to sing praises unto our God; for it is pleasant, and praise is comely. Usually we thrust gratulation into a narrow room: It is a Stranger in our Public Worship. Self-love will put us upon supplication, and our wants will beget a Natural Fervency in Prayer. We are eager to have Blessings, but we forget to return to give God the Glory, Hosea 5.15. In their affliction they will seek me early: This is Self-Love, not Religion. All the Ten Lepers could say, Jesus! Master! have mercy upon us; Luke 17.13. but only one of them when he was healed, turned back, and with a loud voice glorified God, verse 15. Pharaoh could pray when God's hand was upon him. Oh it is the more honorable thing to give thanks, and it is profitable, Psalm 67.5, 6. Let the people praise thee oh God! let all the people praise thee, then shall the earth yield her increase. There is a 〈 in non-Latin alphabet 〉 , a circular Generation between Vapours and Showers; Vapours cause Showers, and Showers cause Vapours. The course of Mercy is stopped when God is not praised; where do Husbandmen bestow their Seed most plentifully, but where the Ground yieldeth most increase: When the Land faileth year after year, Men withhold their Seed. God will not bury Mercies in the Grave of Unthankfulness. It is a due to God; it is his bargain with us, Psalm 50.15. Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me. He expects it as the return of all his Mercies. Glory and Praise are the Revenews of the Crown of Heaven; the rent reserved to God. We have the Comfort and Use, God will have the Glory and Praise. We promised it to him, Psal. 51.15. O Lord! Open thou my lips, and our mouth shall s • ew forth thy praise. Want of Mercies maketh us prize them. If we would look upon the vows of our Affliction, we should find cause to value our enjoyments. It is our Privilege, as Men, that we have a Tongue to bless God, James 3.9. Therewith bless we God, even the Father. Therefore our Tongue is called our Glory, Psalm 108.1. I will sing and give praise, even with my glory. Beasts have no reason; Angels no Tongue, Praise is necessary to give vent to our Affections, yea, to increase them: Fire warmeth the Hearth, and then the warmth of the Heart doth preserve the Fire. Praise is necessary to convey our Affections to others; as one Bird may set the whole flight on chirping.

3. Renewing the remembrance of them, Psal. 111.4. He hath made his wonderful works to be remembered; the Lord is gracious, and full of compassion. Great Deliverances are things not to be once mentioned, and no more, whilst the experience is warm upon our Hearts, when the Act is over we should be remembering again and again.

4. The Mercies must be improved to a greater Trust in God, and Love, and Fear of God, and Obedience to him.

(1.) Trust: The more we know of his Name, the more should we trust him, Psalm 64.10. The righteous shall be glad in the Lord, and shall trust in him. That is true Praise and Thanksgiving, that endeth in trust. It is the purest respect of the Creature, and that which keepeth up a respect between God and us; Faith is the best thanks. I doubt we are not Spiritual enough in our returns to God; we content ourselves with verbal Praises, and do not look after the growth of Faith and Trust; 2 Cor. 1.10. Who delivered us from so great a danger, and doth deliver; in whom we trust, that he will yet deliver us : He findeth it growing upon him whilst he was mentioning of it. Every Experience we have is a condescension in God towards the strengthening of our Faith.

(2.) Love; it is a special part of this rendering. God will be loved again where he loveth first. Radius reflexus languet. The cold Wall will reverberate and beat back the Sun beams: A little Water put into a Pump fetches up more: Psalm 116.1, 2, I love the Lord, because he hath heard my voice, and my supplication: Because he hath inclined his ear to me, therefore I will call upon him as long as I live. God is more endeared to us. Love him as thy Father in Christ. Every Mercy cometh wrapped in his Bowels to the Saints, and swimming in his Blood. When Moses had received Mercies, Deut. 10.12. Now (saith he) What doth the Lord require of thee, but to fear the Lord thy God, and to walk in his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul? We have a good Master, and Love is one chief part of our work. We were bound to love him if he had never done us good, much more when he is so gracious. It is the end of all common Mercies, Deut. 30.20. That thou mayest love the Lord thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him, for he is thy life, and the length of thy days.

(3.) Fear that we dare not offend so good a God. That is a true improvement, Hosea 3.5. Afterwards shall the children of Israel return and seek the Lord their God, and David their King, and shall fear the Lord and his goodness in the latter days. When we grow more presumptuous because we are well at ease, that is naught. But when it increaseth, our Reverence of God, and Holy Fear and Trembling, then it works kindly. You that have been conscious to the terrib •• things of Righteousness which God hath executed in the high places of the Field, you should fear, love, and trust him more than others. You see what a Great God he is, that he will find out those that hate him. How suddenly can he blast Worldly Confidence, however supported? And how able is he to protect those that trust in him? Will you offend such a God? These changes do not only speak Duty to the Enemies, but to you. Habakkuk trembled at the thought of God's Judgments on Babylon, Habak. 3.16. When I heard, my belly trembled, my lips quivered at the voice. And David, Psalm 119.120. My flesh trembleth for fear of thee, and I am afraid of thy judgments. It is an appearance of God, and tender hearts melt at it, as a Lyon trembleth to see a Dog beaten. Tender Hearts are affected with the Wrath that lighteth upon others; especially when they are the Instruments.

(4.) Obedience: You should walk the more humbly and strictly with God. David was at a loss, What shall I render? This was one of his Resolutions, Psalm 116.9. I will walk before the Lord in the land of the living. This is your Duty to bind yourselves to a more humble and holy walking with God. This is a good use of Experiences: The Army that have seen so much of God, should be a School of Piety to the Nation. There is a notable place, Judges 2.7. And the people served the Lord all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the Lord that he did for Israel. Whilst there were any to keep alive the Memorial of such Experiences, what an awe was it upon their hearts? Oh that you could get your Hearts in such a frame! Methinks you should have such Arguings as this, shall I that have seen the wonders of the Lord be proud, vain, carnal, contemptuous of Holy things? Such Holy reasonings argue a good frame, Ezra 9.13. Seeing that thou our God hast given us such deliverance as this, should we again break thy commandments? Certainly none sin so dearly, and with so much expense as a People saved by the Lord's Mercies.

II. To render accordingly, What is that? It implieth two things.

1. Real Mercies require real Acknowledgments. When your Lives were in jeopardy in the high places of the Field, did God complement with you, or save in jest? And now in the day of your Thanksgivings, will you complement with God, and put him off with a little bodily presence? What is a little cold thanks if you be proud and injurious, and despisers of the Ministry, regardless o • God's institutions, cavilling at his Ordinances, neglectful of Church-Communion, a thing grown into fashion with many; they content themselves with a loose Profession of Christ, living out of the Communion of any particular Church. A sad thing! God would have Coals lie together; Wine is best preserved in the Hogshead, and Saints in Communion. Did God take their thanks well, that would own a Mercy, but oppress the People? Zach. 11.5. Whose possessors slay them, and hold themselves not guilty, and they that sell them, say, Blessed be God I am rich. They were grown great, and high, and God must have the Glory by all means; but they used the People severely at their own pleasure. There was a thanksgiving, but withal there was disobedience and abuse of Authority, and in that case keeping a day will be to no purpose. The Devils leading Christ to the top of the Pinacle, was but to persuade him to cast himself down again.

2. The Acknowledgment must answer the proportion of the Mercy, be it in word or deed. It is true, we cannot vie with God for degree and measure, but we must do what we can.

1. If the acknowledgment be in word, Psalm 145.3. Great is the Lord, and greatly to be praised ; it must be taken notice of in a more than ordinary manner. The more of God is manifest, the more it should be taken notice of; Psalm 150.2. Praise him according to his excellent greatness. According to the great appearances and manifestations of God, so must our Praises be. Let the high praises of God be in their mouth, Psalm 149.6. There are higher and lower Praises, more and less solemn according to the proportion and size of our Mercies. The Spouses Eyes were as Doves eyes, Cant. 4.1. to peck and look upward.

2. If in deed; some notable thing must be done for God. When Ahasuerus had heard of a good deed done by Mordecai, he saith, what Honor and Dignity hath been done to Mordecai, for this? Esther 6.3. So what Honor hath been done to the Lord? What have we done for him? saith David, 2 Sam. 7.2. I dwell in a house of cedar, but the ark of God dwelleth within curtains. The Lord hath advanced me from a Sheephook to a Scepter, what Love have I shown to God? What excellent thing have I done for God? Wherein am I carried out with Zeal for God?

VSE. To Reprove.

(1.) Those that instead of rendering according, render the quite contrary, who the more God hath blessed them, grow unthankful, proud, sensual, dead, formal in Prayer, less in communion with God, more licentious in their actions. They are like Tops, never well but when they are scourged; abuse their Mercies to the contempt of God, as the Israelite took the Ear-rings of Gold and Silver, which were the Spoils of the Egyptians, and made a Golden Calf of them: As the Sea turneth all the sweet dews and influences of Heaven into salt Water, so they turn all their Mercies into occasions of Sin.

(2.) Those that do not render ought at all. They are crying for Mercy, but think not of returning thanks to God, but when they have what they would have, turn the back upon God, not the face. Ier. 2.27. In the time of their trouble they will say, Arise and save us ; then their face is to God. There was a Law in the 46. Ez • kiel 9. He that entereth in by the way of the north-gate to worship, shall go out by the way of 〈…〉 , &c. He that went in at one gate, was not to go out at the same gate, but an opposite: Some say, least he should turn his back upon the Mercy-Seat.

(3.) Those that render something, but not suitable. If you would render according, you must be in a capacity. Under the Law the Peace-Offering was brought at the top of a Burnt-Offering, Levite. 3.3. We must be first reconciled to God before we can do anything acceptable. Awaken the Heart to the work. David awakens his Soul, Psalm 103.1. Bless the Lord O my Soul! and all that is within me bless his holy name. Search out the works of God, Psalm 111.2. The works of the Lord are great, sought out of all them that have pleasure in them. Consider what the World gaineth by every discovery of God, what Attributes of God are manifested, what Promises are accomplished, how Church-hopes thrive. Desire God to give you the Heart to render, that he that gave the occasion would give the disposition, Psalm 51.15. Lord open thou my lips, and my mouth shall show forth thy praise. We are Spiritually dumb and tongue-tied. Reason and argue from your experiences to your Duty. Ezra 9.13. Seeing thou hast gievn us such a deliverance as this, shall we again break thy commandments? When you have done all, you will be at a loss, Psalm 116.12. What shall I render to the Lord for all his benefits towards me? He that hath a right sense of God's Mercies will be forced to say so: and therefore be striving more and more.

Doctrine 2. That it is a sign we are unthankful under Mercies, when the heart is lifted up upon the enjoyment of them. The Spirit of God bringeth this as the Evidence against Hezekiah.

Reasons of the Point.

1. Because God can never be rightly praised and exalted while the heart is proud, Isa. 2.17. And the loftiness of men shall be made low, and the Lord alone shall be exalted in that day. God is exalted in the Creatures self-abasement. As two Buckets in a Well, when one goeth down, the other cometh up. The Ark and Dagon cannot stand together, 1 Sam. 5.3. Set up the Ark, and Dagon must come upon his face. If you would have God exalted in the Riches of his Grace, you must lie in the Dust.

2. A proud lifted-up Heart cannot be rightly conversant about Blessings. It doth not give them their due rise, nor their due value, nor their due end.

(1.) Not their due rise. Many will say God did it. God! I thank thee, was in the Pharisees Mouth, Luke 18.11. but they do not stand wondering why God should do it. As David 2 Sam. 7.18. Who am I, O Lord God! and what is my Fathers house, that thou hast brought me hitherto? That God should look upon a Worm! Whence is it? What did God see in me? They actually disclaim all respect, and worth, and merit in themselves, that praise God aright.

(2.) A proud Heart doth not give Blessings their due value. He looketh for more still, he entertaineth Crosses with Murmuring, and Blessings with disdain. It is but thus and thus, and still set God a new Task to do. Psalm 78.20. Behold he smote the rock, and the waters gushed out, and the streams overflowed, can he give bread also? can he provide flesh for his people? They slight what is past, if they have not what they look for. All this availeth me nothing, as long as I see Mordecai the Jew sitting at the kings gate, Esth. 5.13. Mal. 1.2. I have loved you saith the Lord ; yet they say, Wherein hast thou loved us? Where are all those Mercies and Glorious Experiences? It is all forgotten and undervalued. If the Mercies fit not our Mould, all is nothing.

(3.) It doth not give Blessings their due ends, God giveth us Mercies that we might be more Holy and Humble, and Pride maketh us more Carnal and Insolent, and S • cure; and so we feed our Lusts of the Lord's Provision. He gives Mercies that • e may be lifted up in his ways, 2 Chron. 17.6. That we might promote his Interest the more cheerfully without baseness, fear, or carnal respects. But Pride abuseth it to carelessness, contempt of Holy things, insultation over those that are fallen under God's hand, Deut. 32.15. Iesburun waxed wanton, and kicked. They despise the Ordinances of God, and dispute away Duties, and cavil at Religion. Is this the Fruit of our Deliverances?

How shall we know when the heart is lifted up? Pride is a capacious Sin; therefore called pride of life, 1 John 2.16. because it is a Sin that diffuseth its self throughout all Affairs and Conditions of Life: Children, Estate, Beauty, Strength, Parts, Honors, Graces. A Worm may breed in Manna: Paul was puffed up, 2 Cor. 12.7. • est I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh, the messenger of Satan; to buffet me, lest I should be exalted above Measure. But the Text speaketh of a Pride after Deliverances, which is a self-blessing, and self-depending confidence which is mainly shown (first) in Security, (Secondly,) in Insolency.

(1.) In Security. Men live as if they were above changes. God is neglected, or but coldly owned as if now we had no more need of him, Lam. 1.9. She remembered not her last end, therefore she came down wonderfully : That is, She was not mindful of the Changes and Mutations to which all things are obnoxious. Men usually loose their Sense of Duty with their Fears. The Heart groweth flat and dead in Prayer, not carried out with such Zeal and Earnestness, as when we were in distress. Or it takes us off from what we proposed in our Affliction; and all our Vowes and Promises are forgotten.

(2.) In Insolency. This is manifested.

(1.) By Contention. When we are delivered, then we revive the old quarrels; as Timber warpeth in the Sun-shine. When God giveth us success, then follow Divisions. The greatest strife is in dividing the Spoil. Only by pride cometh contention, saith Solomon, Prov. 13.10. Plenty and ease begetteth Pride. Dioclesians Persecution was brought on by the Factious Carriage of the Christians themselves, contending for the Honors of the Church. In King Edwards days when there was a little breathing, then was there a Contention for Ceremonies.

(2.) By Insultation over Enemies. True, they are under; but it is unmanly to speak to the grief of those whom God hath wounded. If our Mercies cannot be advanced but by the fall of our Brethren, let us not insult, but pity them. David grieved when Saul fell; and fasted for his Enemies. Those whom the hand of the Lord hath touched, have a kind of Reverence due to 'em; as places blasted with Thunder and Lightning were accounted Sacred: Judges 21.6. And the children of Israel repented them for Benjamin their brother.

(3.) By Oppression and Violence: Because it is in the power of their hands, Micah 2.1. Power doth mightily draw forth Corruption. Tenderness of Conscience should be a restraint, where public force is not. This I can do, but I dare not. But when Men imply their Power for hurt, not for good, and think to be born out in a sinful course by their Strength and Power, it is Pride and Carnal Confidence.

VSE. Oh Christians! Beware of being lifted up in any kind.

1. Take heed of secet thoughts of Merit. Deut. 9.4. Speak not thou in thine heart after that the Lord thy God hath cast them out from before thee, saying, for my righteousness the Lord hath brought me in to possess this Land. Though there be not such formal thoughts, or down-right expressions, yet this is the implied thought. There are explicit thoughts and implicit thoughts; the one is actually and sensibly conceived in the Mind; the other lurk and lie hid there, and our Actions being interpreted are necessarily resolved into such thoughts. As when you are scornful and pittyless, vaunting yourselves above others, and do not actually admire the Riches of the Lord's Goodness, surely there is some latent thought of Merit in the Heart. You may take notice of God's Justice, but still you must admire Free Grace.

2. Take heed of ascribing to your Wisdom, Power and Conduct. Man would fain be Faber fortunae suae, the Author of his own happiness; justling God out of his thoughts, Habbak. 1.16. They sacrifice to their net, and burn incense to their dragg, because by them their portion is fat, and their meat plenteous : Insulting and glorying in their Wisdom and Strength. Though a Man doth not fall down as a gross Idolater, and perform Rites of Devotion, yet his thoughts run this way, and so God is laid aside. God giveth his People warning of this; Deut. 8.14. Let not thine heart be lifted up, and thou forget the Lord thy God which brought thee out of the land of Egypt ; and ver. 17. And thou say in thine heart, my power and the might of my hand hath gotten this wealth. Why should the Lord give so many warnings if we were not exceeding prone to this. We should throw our Crowns at God's Feet. It is enough for us to be poor Instruments in God's hand. I hope you came here before the Lord with such a design this Day, to strip yourselves, and give all the Glory to God.

3. Take heed of the Pride of Self-dependence. Hereby the Heart is taken off from God, and then the Devil hath us upon the hip. He that swimmeth in a full stream is apt to be carried away with the stream. It is a hard matter to see the nothingness of the Creature, when we enjoy the fullness of the Creature. Mans thoughts are always swallowed up with his present Condition. In Misery we think we shall never come out of it; In Prosperity that it will never be otherwise. Paul could say, As having nothing, yet possessing all things ; 2 Cor. 6.10. Few can say, as possessing all things, and having nothing; so as to sit loose from our worldly dependencies. I have learned to abound, it is an harder Lesson than I have learned to be abased. Phil. 4.12. As there is more of choice in it, and less of necessity. We are beaten to the other: We use to say, such a one would do well to be a Lord, or a Lady: It is an harder matter than you are aware of. Many have done well in a low Condition, that could not manage an higher. Ephraim is a cake not turned, Hosea 7.8. Not baked of both sides, so as to walk with an Holy Equality, and evenness of Spirit in all Conditions. You think it is hard to bear Miseries; it is as hard to master Comforts, to carry a full Cup without spilling, and to keep from surfeiting at a rich and luscious Banquet. Few know how to abound.

To prick these windy Bladders in solemn remembrances of Mercy, such things as these are necessary.

1. A special Recognition and Recalling of Sins is not unseasonable. Let the warm Sun melt you: Ezek. 36.30, 31. I will multiply the fruit of the tree, and the increase of the field, that ye shall receive no more reproach of famine among the heathen. Then shall ye remember your ways and doings that have not been good, and shall loath yourselves in your own sight for all your iniquities. When Mercies humble us, and set us a mourning, it is a kindly work. Moses bowed himself when the Lord proclaimed the Name of his Mercy. Oh bow yourselves; poor worthless Creatures, that God should look upon us!

2. Meditate upon the Changes of Providence. Things are at a great uncertainty in the World. Hezekiah is delivered and then falls sick; he is delivered again, and then groweth proud; and then came Wrath upon him, and upon all Judah and Jerusalem, Psalm 39.5. Verily every man at his best estate is altogether vanity ; not only in his worst, but at his best Estate: When he is in his Zenith, then he is at the vertical point. Verily, this is a Truth should be stamped deeply upon all our hearts. Belisarius a famous General today, and within a little while forced to beg for a half-penny. Things and Persons are as the Spokes of a Wheel, sometimes in the Dirt, and sometimes out; The Church complaineth, Psalm 102.10. Thou hast lifted me up, and cast me down. A sad dejection after some comfortable Elevation. All outward Glory is like a glass, transparent, but brittle. Paul was wrapped in the Third Heaven, and was full of unspeakable Ravishments and Revelations, yet presently he talketh of a Thorn in the Flesh. Now at your best think of this, that you may inure your Thoughts to Changes, and settle your solid Happyness in God. David, when he had a Glorious Victory, speaketh of loosing, and God's blasting their Armies, Psalm 60.10. compared with the Title. He acknowledgeth past Judgments as the fruit of God's Displeasure. In the Roman Triumphs there was one to remember them of their Mortality in the midst of their Pomp. Yea under the Law, Leavened Cakes were allowed in Peace-Offerings and Sacrifices of Thanksgiving, which were forbidden in other Sacrifices: Levite. 7.13. He shall offer for his offering leavened bread with the sacrifice of thanksgiving of his peace-offerings: To teach us to temper our Joyes with the Thought of Sorrow and Affliction.

A SERMON On LUKE xxii.31, 32.

IN the words observe two things:

• 1. A warning of Danger approaching in the 31. verse.
• 2. A Comfort propounded; in the 32. verse.

1. In the first branche observe,

1. The Person to whom Christ directeth his words; to Peter : Though they concerned all the rest, for it was not him only whom Satan desired to sift, but all of them: But Christ speaks to him in particular, because it most concerned him. The Devil would vex all of them, but our Lord foresaw, that he would more grievously fall than his fellow Disciples; and being more fervent and confident than the rest, was more exposed to Temptations; and when he addresseth his Speech to him, he calleth him, not Peter, but Simon. It was Matthew 16.18. Thou art Peter, and upon this rock will I build my church; q. d. The Name by which thou art known to me signifieth a Rock, and Stone: But this was when he uttered his good confession, but now he was to be an Instance of Human Frailty, he calleth him not Peter, but Simon. And mark the ingemination of his, Simon, Simon. This doubling of his Name doth partly intimate Affection; and is as much as to say, My dear Simon ; partly to stir up a serious attention, that he might mark what is said.

2. The danger it se • f, Behold Satan hath desired to have you, that he may sift you as wheat. Where observe,

1. The Author and Procurer of this Trouble, the Devil, called here Satan, that is, an Adversary. Our danger is mainly from the Devil, he hath a great hand in the troubles of God's People. He assaulteth them himself by his Wills, and Fiery Darts, Eph. 6.11. and 16. and stireth up his Instruments to persecute them, Luke 22.53. This is your hour, and the power of darkness. That was the time when the Devil and his Instruments were permitted to work their Wills on Christ: When the Shepherd was smitten, and the Flock scattered abroad.

2. The way how he bringeth it about; he hath desired to have you : It intimateth two things.

(1.) He asketh leave, for Satan and his instruments cannot touch any of God's Children without God's permission: Therefore he asketh leave to have the Disciples of Christ in his power to vex them. So for Job he has leave to touch his substance, but must not meddle with his person, Job 1.11, 12. But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. And the Lord said unto Satan, behold all that he hath is in thy power, only upon himself put not forth thy hand. Then to afflict his Body with Biles, and Soars, but he must spare his Life, Job 2.5, 6. But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. And the Lord said unto Satan, Behold! he is in thine hand, but save his life. Nay he was fain to ask leave to enter into the herd of Swine; Mat. 8.31. So the Devil besought him, saying, if thou cast us out, suffer us to go away into the herd of swine, Surely then the Flock of Christ's Sheep need not be troubled: If the bristles of the Swine be numbered, much more are the hairs of your heads.

(2.) It is a kind of suing out of his right. The word signifieth the putting in of a Plea and Suit, not a bare asking leave; 〈 in non-Latin alphabet 〉 , poposcit vos ad poenam. Sin giveth Satan some right of claim, and when we have committed some Sins, we provoke God to give us over to Satan to be disciplined. Therefore this desiring to have you, is his accusing you to God, and requiring that he may have the shaking of you. For the Devil is an Adversary, 1 Pet. 5.8. Because your adversary the devil as a roaring Lyon, walketh about, seeking whom he may devour. The word is 〈 in non-Latin alphabet 〉 , an Adversary; Satan is an Enemy at Law, he is always inditing and accusing you before God, that he may get you into his power and reach. Oh how watchful should the Children of God be, when they have an Adversary that pleadeth Law and Equity on his side, and pursueth his right against them, to bring them to the Trial! But how could he do so in the case of the Apostles, and of Peter in particular! Possibly it might be something criminously done by them in that contention of the Disciples about Primacy and Superiority, who should be chiefest? Mentioned verse 24. And there was a strife among them, which of them should be accounted greatest. And the indignation of the ten against the two Brethren, James and John, and in that contest Peter might be most faulty, he being with them two. Those of the Disciples whom Jesus most loved, Peter, James and John, were often admitted to his privacies, when others were excluded. Oh it is a sad thing when we give occasion to Satan to demand us to the Judgment!

3. His aim and purpose; to sift you as wheat, that is, to toss and shake you as Grain in a Sieve. The meaning is, The Devil would have permission from God wholly to subvert you, and cast you away. A great Judgment is expressed by this Phrase, Amos 9.9. I will sift the house of Israel among all nations like as corn is sifted in a sieve. This is the Devils aim, utterly to destroy God's People: But he can obtain no more than to shake and molest them for Trial. In sifting two things are considerable (1.) The Agitation or tossing of the Corn, now this way, now that way, from one side to another. (2.) The Separation of the Wheat from the Chaff. The Devil only intends the former, but God the latter. He would have Peter and the rest of the Apostles given to him, that he might trouble and vex them, and not suffer them to have any rest; but God would turn it to an Holy Use, to purge you from your dross, your worldly and carnal Affections. Satan desireth to trouble us, but thereby God doth cleanse and refine us. He would have liberty to do his worst to drive you from the Faith of Christ, but though somewhat of that is granted to him, yet the power of the Devil is limited, both as to tempting and hurting. Cribratione Satanae non perditur, sed purgatur frumentum. The Corn is not spoiled, but cleansed by Satan's sifting.

2. Here is Comfort propounded to sustain them under this great danger; where observe two things.

• 1. The means of disappointing Satan; I have prayed for thee, that thy faith fail not.
• 2. The Event delivered in the form of a Direction. Peter should recover out of this lapse, and be a means to strengthen others; And when thou art converted, strengthen thy brethren.

1. The means of disappointing Satan. I have prayed for thee, &c. Mark; to Satan's desires there are opposed Christ's Prayers. There is more force in Christ's Prayers, than in Satan's Temptations. More particularly consider.

• 1. Who prayeth.
• 2. For whom he prayeth.
• 3. For what.

1. Who prayeth; Jesus Christ the Mediator and Advocate of his People. The Devil is the Accuser, but Christ the Advocate, to whose Mediation and Intercession it must alone be ascribed, that we do not finally miscarry. Christ is ready to pray, for he knoweth the Heart of a Tempted Man, Heb. 2.17, 18. Wherefore it behooved him in all things to be made like unto his brethren, that he might be a merciful, and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people, for in that he himself hath suffered being tempted, he is able to succor them that are tempted. And his Prayer is effectual, John 11.42. And I know that thou hearest me always. Christ doth not only perfume our Prayers, or stay till we pray for ourselves, but prevents them by his own Intercession, when he foresees the danger.

2. For whom he prayeth: I have prayed for thee : that is, for Peter: What for him only? No, but the rest of the Disciples also. The Remedy was prepared for them before the Trials came; and the Plaister fitted before the Wound was made. But was it for the Apostles only? No, but for all Believers, John 17.20. Neither pray I for these alone; but for them also which shall believe on me through their word. Christ here upon Earth did pray first for the College of the Apostles, and then for all Believers: So in Heaven he hath a watchful care over us, that we may not faint under the Temptations of Satan.

3. For what he prayeth: That thy faith fail not, that is, may not utterly miscarry: Here observe,

(1.) The Grace prayed for, Faith: The Grace most necessary, and upon which other things depend. All matters that concern Christ and his Kingdom depend upon Faith, 2 Pet. 1.5, 6. Add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and to patience godliness. If Faith fail not, other Graces will not fail. 1 Pet. 5.9. Whom resist steadfast in the faith. And Faith is the Grace most assaulted in the present Trial: For Peter was put to it, whither he would own and acknowledge Christ to be his Lord and Master. To Faith there belong two Acts, Believing with the Heart, and Confession with the Mouth, Rom. 10.9, 10. If thou shalt confess with thy mouth the Lord Jesus Christ, and believe in thy heart: that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth to righteousness, and with the mouth confession is made unto salvation. This last was put to the Trial.

(2.) How far it was prayed for; in the word, fail not. Christ prayeth not that our Faith should never be tried and assaulted, nor that we should be exempted from trouble, but kept from the Evil, John 17.15. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. Not that we should be never oppugned, but not expugned: Neither that it should be not in any degree weakened, but not extinguished. Faith doth not fail totally as to the Habit and Root of it in their Heart, though the Habit may be much weakened and diminished, and its proper and natural Action obstructed, and interrupted, such as is Confession with the Mouth. Christ foresaw his approaching denial of him, and foretold it, but Peter did not utterly forsake the Faith, as appeareth by his speedy Repentance. As a Candle smoking, and newly blown out, easily sucketh • ight and flame again, so did he recover himself out of that Surprize.

2. The Event delivered in the form of a Direction; wherein,

(1.) Is intimated his Recovery and Being converted. Peter had denied Christ with Oaths and Execrations: A foul fault! But Christ recovered him by his look; that no Man might despair, and after his Resurrection bringeth him to a threefold Confession, John 21.15, 16. Lovest thou me more than these? and lovest thou me? and lovest thou me? Now the Coar of his Distemper was gotten out: Lovest thou me more than these? Is thy love to me so great as thou didst seem to affirm it, when thou saidest, Though all men forsake thee, yet will not I? Is thy love surpassing the love of all other my Disciples? What was Peters answer? Lord! thou knowest that I love thee. That is, sincerely: Being taught by his smart experience he dareth not make comparison with all others, no more comparisons now▪ Peter had been under a severe Discipline, which taught him Humility, and before all the Disciples he testifieth his Repentance which was first acted in secret. Now he was grown more jealous of himself, he would not boast of such a singular love.

But observe the term [ converted. ] Recovery out of a soar Temptation is a kind of second Conversion, Grace is battered and bruised, and so many things are necessary to put us in joint again. Denyal of Christ, even out of weakness, is a loss not easily recovered. First, Peter had Christ's look, Luke 22.61. And the Lord turned, and looked upon Peter ; which pierced his very heart, upon which he went out, and wept bitterly. verse 62. And then Christ's Message, Mark 16.7. Tell his Disciples and Peter that he goeth before you into Galilee, there ye shall see him. Be sure to tell Peter a little to revive and comfort him. He was now full of tears, and grieved at heart for his former offense; then Christ appeared to him alone, as Luke 24.34. The Lord is risen indeed, and hath appeared to Simon. Therefore the Apostle saith, 1 Cor. 15.5. That he was seen of the Cephas, then of twelve. Then afterwards he is brought publicly upon the Stage to acknowledge his Love to Christ, John 21.15, 16, 17. So hard a matter is it to set a Member in joint again that is once out. So David, Psalm 51.10. Create in me a clean heart, O God! and renew a right spirit within me. He speaketh of it as a second Creation and Renovation; not that there was a total expulsion of Faith, or Charity, but to show that the loss is not soon repaired.

2. There is Counsel given him, Strengthen thy Brethren. When by Repentance thou art recovered out of thy Sin, be more careful to confirm and strengthen others.

(1.) To prevent falling, pray for them, warn them, be an example of Constancy to them, that they may not fall or fail in like manner; which he did by his three-fold profession of Love to Christ, and in glorifying God in his whole Life and Death. John 21.19. This spake he signifying by what death he should glorify God. Christ warneth him of his future Sufferings, showing that he should be more stout than in his former Trial. Such a difference there was between Peter trusting in his own strength, and Peter supported by God: He that before was blown down by the weak blast of a Damosels Question, could then confidently look a cruel Death in the Face.

(2.) Recover them if lapsed with Meekness, that they may not despair; Gal. 6.1. If a man be overtaken in a fault, ye which are spiritual, restore such a one in the spirit of meekness, considering thyself lest thou also be tempted. If the possibility of falling be an Argument, the actual experience is much more. Christians should not exercise too great severity on them that are fallen, considering we have or we might fall into like Sin in the time of Temptation. Thus would Christ season and prepare his Servants for their Office, and by their own Experience teach them meekness, and tenderness to others. In general it is said, 2 Cor. 1.4. Who comforteth us in all our tribulations, that we may be able to comfort them which are in any trouble with the comforts wherewith we ourselves are comforted of God. Such Comforts are not only for our good, but for the benefit and advantage of others. Confirme thy brethren, saith Christ here to Peter. They are Brethren, and they need to be strengthened; for all these Afflictions are incident to all our Brethren which are in the Flesh, and our Example and Consolation from experience are a great relief to them.

Thus you have a full view and prospect of the words, I shall observe this Point from the whole.

Doct. That though Satan by God's permission may soarly trouble and vex his people, yet we are not wholly exposed to his fury to be dealt with as he pleaseth. Let me show you.

1. How many ways Satan may vex and trouble God's People: Either by inward Suggestion, or by outward Persecution and Affliction.

1. By inward Suggestions; as when he tempted David to number the People: 1 Chron. 21.1. Satan stood up against Israel, and provoked David to number Israel. Namely, as he moved him to Pride and Glory in the Arm of Flesh, or in his Grandeur, or multitude of Subjects. God had an hand in it, 2 Sam. 24.1. And the anger of the Lord was kindled against Israel, and he moved David against them to say, Go number Israel and Judah. To punish David and his People for their Sins, God as a just Judge, using Satan as his Minister therein. God by permission, and a wise Ordination of it for good, and Satan by Suggestion, and Malicious Intention for evil. God as a Judge in a just punishment for Sin and Satan as an Enemy and an Actor of Sin. It is no excuse to Satan or David, that God moved, nor any blot in God that Satan moved, they acting from divers Principles and divers ends. Well, but to our present purpose Satan moved David, a Man after God's own heart. Alas the best have their Infirmities, and Satan hath many hidden secret Arts to mischief Souls which we think not of.

2. By Persecutions or Afflictions. Many of Satan's Temptations are conveyed by Afflictions, that he may make the People of God weary of their Profession, and either quit the Truth, or cast off their Duty to him. Thus when the Apostle telleth us of the Devils unwearied Malice and Enmity to Souls, he biddeth us resist him steadfast in the faith, knowing that the same afflictions are accomplished in our brethren, which are in the world, 1 Pet. 5.9. And again, Revel. 2.10. The Devil shall cast some of you into prison. Surely they were put in Prison by Men, but these Men were Satan's Instruments. They have their Hour, some Times and Seasons when they work great Trouble to the People of God. God doth not so altogether bind up Satan, but that he suffereth him to act many strange parts in the World, either by himself immediately, or by his Instruments.

II. Our Trials are the more soar, because Satan hath an hand in them.

(1.) Not only because that is cumulative to the Malice of Men, or superadded to it. And so the Apostle, Eph. 6.12. We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickednesses in high places. Our business lieth not with Men, with Flesh and Blood only, but with Satan, Men are but the Devils Instruments. Human and Bodily Powers are Satan's Auxiliaries, whom he stirreth up and employeth; so that there is a double Party: The invisible Agents, and the invisible Powers, by which they are assisted and acted: But,

(2.) There are special Reasons why the Devil is a more terrible and dangerous Party than any Human Power: As partly,

(1.) Because of his great Enmity to Mankind, especially the redeemed by Christ: Because he looketh upon them as likely to possess the vacant places from which he and his Angels are fallen. He is always called the Enemy with respect to War; Adversary, or Opposite Litigant Party, with respect to Law.

(2.) Partly, because of his unwearied activity. He is always going about, 1 Pet. 5.8. Your adversary the Devil as a roaring lion, walketh about, seeking whom he may devour. And in the Book of Job, chap. 1.7. From going to and fro in the earth, and from walking up and down in it. And,

(3.) Partly for his insatiable Cruelty. His Malice is bitter and extreme, seeking whom he may devour : His aim is utter Ruin and Damnation, to prejudice us in our Eternal Estate, or our Spiritual and Heavenly Concernments. It is not your Temporal and Bodily Interests that he would mainly bereave you off. He can let you enjoy the pleasures of the World, that he may deprive you of your delight in God: He can be content that you shall have Dignities and Honors, Ease and Safety, so they prove a Snare to you, all is to ruin your Souls: If he cannot prevail so far, yet he would thereby draw you to scandalous Sins, that you may dishonor God, 2 Sam. 12.14. By this deed thou hast given great occasion to the enemies of the Lord to blaspheme ; and destroy your own peace. Psalm 32.3. My bones waxed old through my roaring all the day long.

(4.) Partly for his Subtilty. He is of a Spiritual Nature, and so the Devil is invisible both in his Nature and Approaches, and doth often reach us a deadly blow before we know it is he; and he seeketh by all means to conceal himself, 2 Cor. 11.3. I fear lest by any means as the serpent beguiled Eve by his subtlety, so your min • s should be corrupted from the simplicity which is in Christ. The Devil maketh as if he meant all kindness, when he cometh to ruin and destroy Souls: He playeth of all hands; tempteth Peter to dissuade, and Judas to betray, and the High Priests to persecute: He endeavoreth to keep out of sight, that he may not be seen himself in the temptation; as the Fowler and Hunter hide themselves till the Bird or Beast is gotten into the Snare or Toil. Alas, little do we think the Devil is so near, and hath so great an hand in the business which we are about to perform, as we afterwards find him to be. It is not he that seemeth to do it, but such a Neighbor, such a Minister, or Wise Man.

III. Why God permitteth this: For many Holy and Wise Reasons.

1. To glorify the power of his Grace in preserving us; 2 Cor. 12.9. My grace is sufficient for thee, for my strength is made perfect in weakness. Made perfect, that is, found or discovered to be perfect: For God's strength cannot be more perfect than it is. There are no degrees in Infiniteness; much less can our weakness add anything to it: The meaning is, it is manifested to be perfect. The greater the Pressures are, the more visible and conspicuous is the Perfection of the Divine Assistance. More goeth to the keeping of a Saint here in the World, then to the preserving of an Angel; for the Angels are 〈 in non-Latin alphabet 〉 , out of Gunshot and Harmes-way, but we are making our way to Heaven almost every step by Conflict and Conquest.

2. To abate our Carnal Confidence. For till we have experience of the strength of Sin, danger of Temptations and our own weakness, we are too confident of our own Resolutions, which because they are sincere and undissembled, we think they may be easily maintained: Therefore God to show us ourselves, suffereth Satan to tempt us, and his Instruments to vex us, that by experience we may see how weak that Faith is in the Temptation, which we thought to be strange out of the Temptation. This is the meaning of that Counsel our Lord giveth his Disciples,