Sermons Volume 4

Answered: (1.) Somewhat by way of Prophesy; (2.) Somewhat by way of Counsel. (1.) By way of Prophesy, he found that to curse Israel was a fruitless endeavor, and God over ruled his Tongue to bless them, (2.) By way of Counsel he persuaded Balak to feast them, to induce them to Idolatry and Fornication.

2. The Second part of the matter which is commended to their remembrance is, what happened between Shittim and Gilgal. Shittim was the place, where they went astray after Baal-Paeor, Numb 25.1. And the place where they did abide until after Moses his Death. And from whence Joshua removed them to Jordan, where they passed over to Gilgal, and there the Lord renewed his Covenant with them by Circumcision, Josh. 5.2. Therefore the Lord willeth his People here to remember the things that befell them from Skittim to Gilgal. What these things were may be seen by the History following. (1.) Though many warped, and committed such heinous whoredoms with Baal-Paeor, the State and Body of the Church was still preserved: (2.) That God led them on dry foot through Jordan, and at length brought them into Canaan, the Land of promise: And, (3.) there anew confirmeth his Covenant with them: And (4.) the slaying of Balaam their pernicious enemy in the intervail between their going from Shittim to Gilgal, Numb. 31.8. Balaam also the Son of Beor they slew with the Sword.

Secondly The end; That ye may know the righteousness of the Lord. It implieth here both his Mercy and his Fidelity. His Mercy, which strove with their wickedness, and overcame their evil with his goodness. His faithfulness in keeping his Covenant, and his Promises; for though some of the People did Perish for that they fell into this wickedness with Baal-Poeor, yet those that cleaved to the Lord remained alive. This was just as they were entering into the promised Land.

Doct. That old Mercies, especially National Mercies, should not be forgotten, that we may know God's uprightness in keeping his Covenant and Gracious Promises.

1. I shall give you an account of this Instance of mercy which the Text offereth.

2. What observations may be thence deduced.

3. Why such kind of mercies should not be forgotten.

First To give an account of this Instance of Mercy in the Text;

1. What Balak consulted. Let us state his design, for this Plot that he laid was most dangerous and wicked, and the most likely to obtain his desire; For if he could have obtained from God a Curse upon Israel, he might soon have vanquished them. There are many ways which the Devils Instruments take to mischief Religion. Sometimes by fomenting and promoting divisions among themselves, that they may first ruin one another, and then become a Prey to their common Adversaries, Gal 5.15. If ye bite and devour one another, take heed that ye be not consumed one of another. It beginneth in calumniating and defaming one another. And then within a while it breaks out into open fewds, and that breedeth mischief and persecution. The Devil hath an hand in all this. And many times his instruments, as Sanballat and Tobiah set up a party among the Jews to weaken their hands in the work, Nehem. 6. Sometimes by sowing divisions between them and their rulers; The Devil knoweth what an advantage it is to Religion, to have the countenance of Princes; and on the other side, how jealous they are of their Authority and Prerogatives: Therefore by his instruments he seeketh to prejudice and prepossess them against those that profess Religion in strictness and Power. Thus Amaziah the Priest of Bethel sent to Jeroboam the King of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel, and the Land is not able to bear all his words, Amos 7.10. As if he had enticed, the People from their Duty, and made them enemies to his Authority: And this by clancular insinuation, when Amos was neither called, nor heard. So Saul against David, 1 Sam. 24.9. Wherefore hearest thou Men's words, saying, Behold David seeketh thy hurt. So Haman against the Jews, Esther 3.8. There is a People scattered abroad, and dispersed among the People, in all the Provinces of thy Kingdom, and their Laws are divers from all People, neither keep they the Kings Laws, therefore it is not for the Kings profit to suffer them. Thus whisperers make Princes conceive an ill opinion of Religious men. But the Devil will Soar an higher flight yet, to divide between them and God, and to disengage him from the protection of his People. What else is the meaning of all his Temptations? But most eminently this was the Plot now in hand. The Israelites could not be overcome, as long as God was with them, and how shall they do to get away God from them? God was not, as the God of the Heathens, to be called out by sacrifices and enchantments; as they used before they warred against any People, to endeavor by certain Charms and Rites, to get away their Tutelar God's from them. Macrobius hath a Chapter De ritu evocandi Deos ; And if they conquered any Country, they ascribed it to the departure of their God's. Excessere omnes, adytis, arisque relictis, Dii quibus imperium hoc steterat. Balak, according to the custom of the Nations, would try this; but they were now to deal with the God of Israel, who could not be charmed away from his People. And though Balaam were of great repute and esteem among that People, and though it was misery enough to be blasted with his curse, and happiness enough to be blessed by his mouth, Numb. 22.6. He whom thou blessest is blessed, and he whom thou cursest, is cursed indeed. Even as Simon Magus was esteemed the great power of God, Act. 8.10. Yet this would not take effect. Therefore,

2. Let us see what Balaam Answered him.

1. By way of prediction, He came to curse them, but he uttereth many Prophesies concerning the happiness of Israel, Numb. 23.8. How shall I curse whom God hath not cursed, or how shall I defy whom the Lord hath not defied? He showeth that no inferior power is able to hurt without leave from God, yea he pronounceth a great blessing upon Israel, as those that were happy both in life and death, verse. 10. Let me die the Death of the righteous, and let my last end be like his. And farther showeth the stableness of God's love to his People, verse 19, 20. God is not a man, that he should lie, nor the Son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? Behold! I have received commandment to bless, and he hath blessed, and I cannot reverse it. All the powers of the world are not able to separate them from his love and blessings in Christ. And then prophesieth of Christ, Insomuch that Balak entreateth him to give over, verse. 25. Neither curse them at all, nor bless them at all. Since he could do no evil to Israel, he would hinder him from doing good. But yet he would make another trial, but still it pleased the Lord to over-rule his Tongue to bless Israel, and the truth and constancy of his love appeared, against whose will the more he struggleth the stronger he is resisted, Numb. 24.3. He taketh up a new parable, blessing Israel once again; which puts Balak all into a rage, and indignation, and he driveth away the false Prophet from his sight, who sought after honor and riches, as the wages of his unrighteousness; but is sent home with ignominy and shame. But Balaam 's mind is still hankering after the reward, and therefore when he could not hurt them, by any prophetical curse, he seeketh to do it by his Pestilent counsel.

2. What he answered him by way of advice, Numb. 24.4. Come now, and I will advertise thee what thou shalt do. Moses doth not express the counsel given, because it was whispered secretly into Balak’s ear; you see the sense is imperfect in that place: And what it was may be known by the effect, and by other places. By the effect, Numb. 25. Balaam gave counsel to Balak, and the Princes of Midian, to put a stumbling block before the Israelites, to see if they could withdraw the People from the Love, • ear, and Obedience of the Lord their God, that so God might be provoked to withdraw his favor and blessing from them; and so Israel's Sinning, might bring themselves into the curse, which Balaam with all his Inchantments could not bring upon them. By this wicked counsel they prevailed against many, to the Death of Twenty four Thousand Israelites ▪ That Balaam was the Author of all this mischief appeareth, Numb. 31.16. Behold these, (that is, the Midianitish Women) caused the Children of Israel, through the Counsel of Balaam, to commit trespass against the Lord, in the matter of Peor. And it is said, Rev. 2.14. That Balaam taught Balak to cast a stumbling-block before the Children of Israel, to eat things sacrificed to Idols, and to commit fornication. This was the plot, to send some Beautiful Women of the Midianites to wander about the Camp of Israel, to Tempt their Lusty-Youth and Martial Men, first to uncleanness, and then to Idolatry, that so God might be provoked against them; a design pernicious and full of refined malice.

3. What befell them between Shittim and Gilgal.

1. In Shittim they miscarried fowlly by the effect of Balaam's Counsel. The intended War of Moab against Israel was turned into a pretended Peace, and feigned Amity; and their fair Women were sent about the Camp, to defile the Bodies and Souls of Men with Whoredom and Idolatry. And so a People that had such experience of God's Power and Goodness in the wilderness, and were just now ready to enter into the Promised Land, are here prevented and overthrown in the wilderness, and God's Anger was kindled against them, and Twenty four Thousand were destroyed among the People, Numb. 25.9. It seems one Thousand slain by the Judges, and Twenty three Thousand by God's own hand, that is, by a Plague, 1 Cor. 10.8. Neither commit fornication, as some of them also committed, and fell in one day three and twenty Thousand. But after that God was atoned to them, and his judgment was executed upon the Malefactours and the plague ceased.

2. They are sent against the Midianites, who had vexed them with their wiles, that is, with their Deceits, and feigned Amity; and there they light on Balaam, and slew him, Numb. 31.8. This wretch died not the death of the righteous, as he seemed to desire; but his iniquity found him out, for among others he was slain with the Sword.

3. After this God appears among them again, and they are led into Canaan with a miracle; an argument of a great favor on God's part,; and an awe of those things that befell them at Shittim ; and now they are very tender of provoking God again, Josh. 22.17. Is the iniquity of Peor too little for us, from which we are not cleansed until this day? They had tasted of the bitter Waters.

4. God's Covenant is renewed at Gilgal, to show that he would still be their God, and bless them as formerly, Josh. 5.2, 3.

II. The observations that may be hence deduced. For certainly it was a special act of God's mere Love, Deut. 23.4, 5. They hired against thee Balaam the Son of Beor to curse thee, nevertheless the Lord thy God would not hearken to Balaam, but the Lord thy God turned the Curse into a Blessing unto thee, because the Lord thy God loved thee. So, Josh. 24.9, 10. And Balak the Son of Zippor King of Moab arose, and Warred against Israel, and sent and called Balaam the Son of Beor to curse you: But I would not hearken to Balaam, therefore he blessed you still▪ So I delivered you out of his hand.

1. That wicked men cannot hurt the Godly but when God permitteth, Gen. 31.7. Your father hath deceived me, and changed my Wages ten times, but God suffered him not to hurt me. So Laban saith, verse. 29. It is in the Power of my hand to do you hurt, but the God of your Fathers spake unto me yester-night, saying; Take thou heed, that thou speak not to Jacob either good or bad. God hath the power of Blessing and Cursing in his own hand, however men are disposed. The King sought by all means possible and deviseable to bring God's Curse upon them, but God changed it into a glorious Blessing. Men's hearts are not in their own hands, and if they find their hearts, success is not at their command; God disappointed the plots and practice of Balak and Balaam; Balaam returned as he came, and could not Curse Israel, but denounced woes against their Enemies.

2. That God can protect us against the fraud, as well as the violence of Enemies. The Devil assaults us with Wiles, and Darts, Eph. 6.11, 16. so do his Instruments assault us; they vex us with their Wiles, and pursue us with their open Hostility and Persecution; but we may trust God with our safety. A remedy may possibly be prepared against violence, when no Man by his own foresight can find out all the Snares laid for him. But this is the comfort of God's people, that nothing is hidden from God; he is wise, and he is watchful; wise to foresee the draught of his own providence, Psal. 37.12, 13. The wicked plotteth against the just, and gnasheth upon him with his Teeth. The Lord shall laugh at him, for he seeth that the day is coming. And as God is wise so he is watchful, Psal. 121.4. He that keepeth Israel shall neither slumber nor sleep. God is privy to their most secret designs.

3. That God's providence is especially interested, when the design is to corrupt Religion. Balaam was right in pronouncing Blessings on the Children of Israel, whilst they kept true to their Religion: but his advice was to feast and entertain Israel kindly, to induce them to forsake their God, and then the Lord interposed, and defeated this malicious purpose. Many times God doth that for the sake of Religion, which a people that profess Religion deserve not, Isa. 4.5. And the Lord will create upon every dwelling place of mount Zion, and upon her assemblies a Cloud and Smoak by day, and the shining of a Flaming fire by night, for upon all the glory shall be a defense. Particular persons fell by those Wars; but Religion was secured and kept safe.

4. That God can make our very Enemies befriend us; Thus he over-ruled the Heart of Balaam to bless Israel, and curse their Enemies, Prov. 16.7. When a Mans ways please the Lord, he maketh even his Enemies to be at peace with him. It is a Proverb, not a Promise; and must be interpreted, that God can if he will, and oftentimes doth it, for the most part; for proverbs are taken from what is usual and common. Thus he made the keeper of the Prison kind to Joseph, Gen. 39.21. The Lord was with Joseph and shown him Mercy, and gave him favor in the sight of the Keeper of the Prison. And Laban was smoothed by the way, when he pursued after Jacob, Gen. 31.29. The God of your Fathers appeared unto me yesternight, saying, Take heed that thou speak not to Jacob either good or bad. And Esau was kind to him, when Jacob feared him, Gen. 33.4. he ran to meet him, and embraced him, and fell upon his neck, and kissed him. But above all take the instance of the text, Balaam came contrary to God's warning, having an eager desire after the reward; his Hostile Mind continued still, yet he blesseth instead of Cursing, by the over-ruling power of God. God hath several ways to accomplish this; either by bridling their rage, or putting convictions on their Consciences, or changing their Hearts, or determining their Interests. It cannot be imagined but that the Creator is able to rule his Creature, one way or other; therefore we should cease from Man, who is not sovereign Master of his own affections. When all is thoroughly considered, God will be found to be the most desirable friend, and dreadful Adversary.

5. That we cannot lie open to the plots and snares of those that hate us, till we have provoked our shadow and defense to depart from us. For till there was an Apostasy from the truth, and the right ways of God, Balaam withal his Wiles could have no advantage against Israel. Balaam's Counsel did more hurt, than his Curse. When we once contemn God's Law, and turn to the Wicked, we forfeit our protection, both against open violence, and secret machinations. Many things are contrived against us in the dark, that we know not, and see not; but God watcheth for us, Isa. 8.10. Take counsel together, and it shall come to naught, speak the word, and it shall not stand; for God is with us. Keep God with you, and you are safe. All the plots of the Enemies were to separate between Them and God, do not gratify them herein.

6. Observe God's just Judgments on violent and fraudulent Enemies. Balak and Balaam designed a mischief against Israel, but it fell upon their own pates. Balak lost a considerable part of his Territories, which was allotted as a portion to the Tribe of Reuben; Balaam was slain by the Sword. And thus it usually falls out in the course of God's Providence; Psal. 7.15, 16. He made a Pit, and digged it; and is fallen into the Ditch which he made. His mischief shall return upon his own head, and his violent dealing shall come down upon his own pate. They are taken in the Pit they digged for others; their treacherous designs and attempts return upon themselves, to their own destruction as Iron, when it is over-heated in the Fire, burneth their Fingers, which hold it; or like an Arrow Shot up against Heaven, it cometh down most piercingly upon their own heads: they are taken in their own Pit, poisoned in their own cup, so that in the issue it appeareth they laid a snare for themselves; all is converted to their own ruin.

7. That God's Mercy is not wholly made void to his people, notwithstanding their many sins and failings. He spareth some, though he punisheth others; and remembereth his Covenant, when our sins deserve it should be broken off. Alas! whosoever readeth the carriage of this people in the Wilderness towards God, he shall still find Grace striving with sin, and the goodness of God overcoming the evil of Man, and his fidelity prevailing above their unthankfulness and unfaithfulness. And the character of this people in the Wilderness, is just our own in travelling to Heaven; how often do we forfeit the blessing of God's presence? but he is not severe upon every failing, and upon repentance he is willing to renew covenant with us, and set us in joint again; nothing hurteth us more than the sinful provocations of God's people; have no hand in them, or if you have been accessory to public guilt, bemoan it, and humble yourselves before God, and be more awful and tender for the future, and you will find God to be a merciful God.

III. Why such kind of Mercies should not be forgotten. Here I will prove,

First, That Man is apt to forget the great mercies of God, especially national Mercies.

Secondly, That yet these Mercies should not be forgotten, both because of God's command, and the profit of remembering them.

First, That Man is marvelous apt to forget these benefits. Therefore there are so many cautions that we forget them not. In private mercies, Psal. 103.2. Bless the Lord, O my Soul! and forget not all his benefits, Deut. 8.11. Beware that thou forget not the Lord thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day, and verse 14. That thy heart be lifted up, and thou forget the Lord thy God, which brought thee out of the Land of Egypt, from the House of Bondage. So we have many Precepts, Deut. 8.2. Thou shalt remember all the way which the Lord thy God led thee these forty years, 1 Chron. 16.12. Remember his marvelous works which he hath done, his wonders, and the judgments of his Mouth. And so many charges and complaints, Jud. 8.34. The Children of Israel remembered not the Lord their God, who had delivered them out of the hands of their Enemies, on every side, Psal. 78.11. they forgot his works and his wonders that he had shown them, and Psal. 106.13. They soon forgot his works. And all this is no more than needeth; for Man's memory is a bad friend to benefits. Injuries are written in Marble, but benefits in the Water. Now as these cautions, charges, and accusations do respect all Mercies, so especially more eminent Mercies; for it is said, He hath made his wonderful works to be remembered, Psal. 111.4. The great miraculous works of his Providence should make such impression upon Men, as never to be forgotten, but recorded, and reported forever. As for great deliverances, God hath appointed Ordinances for a memorial, such as the Passover, or the Lord's Supper, to remember our Redemption by Christ; for by these works God maketh himself a name, by doing great things for his people, 2 Sam. 7.23. Redemption from the tyranny of Antichrist is not to be forgotten.

2. That yet these mercies should not be forgotten, partly because God hath commanded the contrary, as we have seen. It is not only a sin to forget his Word, but his Works; and partly also because of the profit.

1. That we may be more deeply possessed of the goodness of God. The Ear doth not affect the Heart, so much as the Eye; and what is felt leaveth a greater impression upon us, than what is talked of; for experience giveth us a more intimate perception of things. The King of Syria said, We have heard that the Kings of the House of Israel are merciful Kings, 1 Kings 20.31. A rumour and report giveth encouragement, but actual experience silenceth all contradiction; when I can say, I know God is not unmindful of his people, but relieveth them in their great straits, and watcheth over their welfare. As the Apostle, Acts. 10.34. Of a truth I perceive that God is no respecter of persons, Psal. 140.12. I know that the Lord will maintain the right of the poor, and the cause of the afflicted. Unquestionably God will undertake the patronage of his distressed Servants, when all other hopes fail them; meaning, when God did signally defend them and watch over them.

2. To encourage us to walk in his ways. It is our forgetfulness of God's goodness that maketh us so disobedient and unthankful to him, Psal. 78.7. That they might set their hope in God, and not forget the works of God, but keep his commandments. Nothing breedeth a careful uniform obedience to his commands, so much as a grateful remembrance of his Mercies. Alas! as our thankfulness is abated, so is our obedience, God's authority sways the Conscience, but God's love inclines the Heart. Therefore mercies should be remembered.

3. To fortify us against all oppositions and temptations, Deut. 7.18. Thou shalt not be afraid of them, but shalt well remember, what the Lord thy God did unto Pharaoh, and unto all Egypt. It is a great comfort to Faith to look back upon the former manifestations of God's power and good will towards his People. We have manifold fears and infirmities upon us, when we see the power, or suspect the craft of our Enemies; but let us remember former experiences, and that will be an allay to them. When we see the continuance of his judgments so many years, and in so many forms frequently varied, but still lying upon us, we are filled with many sad thoughts, and reasonings of unbelief; but we may soon suppress and silence them by the thoughts of God's power and love heretofore, and the evidences of his love, and good will, and fidelity to all that depend upon him. Former dealings raise our hearts to the expectation of future mercies.

Use is to press us to this remembrance;

1. Of the great Christian Mercies, that concern the whole common-wealth of Believers; such as the Birth, Death, Resurrection, and Ascension, and Intercession of the Lord Jesus; these are the standing Dishes at a Believer's Table, the constant food for our Faith, Mercies never out of season: these are mercies so general and beneficial, that they should never be forgotten, but remembered before God; we should always bless God for Jesus Christ, and desire that the knowledge of these things may be perpetuated to after Ages, Eph. 3.21. Unto him be glory in the Church by Jesus Christ, throughout all Ages, World without end, Amen.

2. For National Mercies, so far as they concern either the first planting, or the restoring of Christ's Religion, or the maintenance of it against the eminent open attempts or secret plots of Antichristian Adversaries. These should be remembered by us; partly to awaken our zeal, that religion thus owned, may not die upon our hands; partly to show our esteem, both of the Religion and the mercy of God in owning it; partly that we may beg the continuance of it, for every thanksgiving is an implicit prayer; partly that we may embolden ourselves against all the difficulties we may be exposed unto in owning the true profession, and depend on the same God still and continue faithful to him.

3. Old personal mercies; though we have new ones daily, yet they must not justle out the old. David saith, Psal. 103.2. Forget not all his benefits.

1. The smallest mercy should not be despised, partly because they all come from a great God. A small remembrance from a Prince or Potentate we esteem as a great favor; why not from God much more? Psal. 113.6. Who humbleth himself to behold the things that are in Heaven, and in the Earth, but the Invisible hand that reacheth out our mercies to us is little noted or observed, partly because they come from the same love the great ones do; you see all along in the 136 Psalm, For his Mercy endureth forever, verse 25. who giveth food to all flesh, for his mercy endureth forever. Daily bread as well as those mighty wonders flow from the same mercy. Nothing should be small, where nothing is deserved. And partly, because he that is not faithful in a little, will not be faithful in much: as in point of sin, he that doth not make Conscience of small sins, will fall into greater: the lesser commands are a Rail about the greater: so a constant neglect of mercies, breadeth a senseless stupidity.

But whose memory is so vast, as to carry all matters away with it?

Answer there is an habitual remembrance, and an actual commemoration.

1. An habitual remembrance is necessary as to all God's acts of mercy, not only of the more eminent and si • nal Providences, but of every days kindnesses; this habitual remembrance is caused by taking notice of mercies as they come to us, that by observation of the multitude of them we may be possessed with an higher esteem of God's never failing compassions, and may love him more, and serve him better: every experience is as fuel added to the Fire, as it increaseth our love to God, and our trust and dependence upon him.

2. An actual commemoration is impossible as to every single mercy; it would require that we should live over as long again as we have done in the World, for God's mercies may be reckoned by the minutes of our lives.

2. In the more eminent passages of our lives, as much as may be, we should be more express and particular. For particulars are more affective, such as are awakening opportunities, deliverances in great dangers and fears, or notable mercies vouchsafed. God helpeth weak Eyes, that cannot see his goodness in a lesser print, by a greater; when he sets forth his love, power, and goodness in a larger character. To neglect, or forget these, showeth that we will little mind the dealings of God. In short, if we cannot recall the single acts, recollect the sorts of mercies; as Painters, when they draw a crowd, paint a Cluster of Heads. We cannot reckon up all the mercies of God in order, Psal. 40.5. Many, O Lord, my God! are thy wonderful works, which thou hast done, and thy thoughts which are to us wards, they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered. If we do not always actually remember, yet still cherish an habitual remembrance, or a constant sense of the Lord's goodness to us: This will help us against our distrustful fears, Psal. 77.10. And I said, This is my infirmity, but I will remember the years of the right hand of the most high. David's former experiences were a great relief to him: so against discontent and murmuring, Job 2.10. Shall we receive good at the hand of God, and not evil? This will be a check to sin; Ezra. 9.13, 14. And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our iniquities deserve, and hast given us such deliverance as this: should we again break thy commandments? And a strong impulsion to obedience, Josh. 24.31. And Israel served the Lord all the days of Joshua, and all the days of the Elders that overlived Joshua, and which had known all the works of the Lord, that he had done for Israel.

Directions. 1. Be affected with mercies, if you would remember them; for deep affections leave a print upon us, which cannot easily be defaced; men remember what they care for.

Direct. 2. But the special way to remember them, is to improve them, to grow better for them, to increase in faith, love, and obedience. Then Christians will remember them by a good token. If you let them pass as common accidents, no wonder, the impression such providences make is soon worn off, a Man that hath well profited by a Sermon, will not easily forget it, Psal. 119.93. I will never forget thy precepts, for with them thou hast quickened me.

Direct. 3. You should often call yourselves to an account, Psal. 139.17. How precious are thy thoughts to me, O Lord! how great is the sum of them! by the thoughts of God he meaneth the various dispensations of his providence. The variety of mercies is infinite, that it is impossible for us to get to the bottom of them: when we come to a reckoning we are amazed.

Direct. 4. Consider our ingratitude is aggravated by every mercy received, especially eminent and signal mercies. This is the ground of God's plea and controversy against his people in the Text; and 1 Kin. 11.9. And the Lord was angry with Solomon, because his heart was turned away from the Lord God of Israel, which had appeared to him twice. If your Hearts decline, and depart from God after many encouragements to cleave to him, how just will your condemnation be? But God will add mercy to mercy when you are thankful for former mercies.

A Sermon on Isa. 50.10.

IN the words there are three propositions.

• 1. God's People may sometimes be in such a condition, as to walk in darkness, and see no light.
• 2. In the most Sinking and dark times their great Duty is to trust in the Lord.
• 3. They that Fear God, and Obey Him are most Encouraged to Trust in Him.

For the first Point, that God's People may sometimes be in such a condition, as to walk in darkness, and see no light,

I. I will open this Helpless and Hopeless condition, which is here expressed by walking in Darkness, and seeing no Light.

First In the General, it noteth great afflictions, and dangers, which light upon the Church and People of God: As Lam. 3.2 He hath led me, and brought me into darkness, but not into light. That is, into a very afflicted condition.

2. It noteth the continuance and increase of Affliction; when our night still groweth darker, and all means of relief are utterly invisible to us, Isa. 59.9. We wait for light, but behold obscurity; for brightness, but we walk in darkness. It doth not only overtake them, but they had waited long for a change of condition.

3. When we are perplexed, and imbrangled in our troubles, and miss the true way of support under them. We are said to walk in darkness, when we want either the light of direction, or consolation.

I. The Light of Direction; And this will respect either to the understanding of our outward and common affairs; or with respect to our Duty towards God under such Afflictions.

1. As to the understanding, or right management of our common affairs; being troubled and amazed, we are not able to take any good counsel and advice, Isa. 59.10. We grope for the Wall like the blind, and we grope as if we had no eyes, we stumble at Noon-day as in the Night. So Job 5.14. They met with darkness in the day time, and grope in the Noon-day as in the Night. It is a great judgment of God upon a People, when counsel is perished from them, and they have not the judgment of ordinary Men. It is threatened as a punishment on the disobedient, Deut. 28.29. Thou shalt grope at Noon days as the blind gropeth in darkness, and thou shalt not prosper in thy ways, and thou shalt only be oppressed and spoiled evermore▪ and none shall save thee. Now thus it often befalleth the People of God for their disobedience, they know not what course to take for their common safety.

2. The next is a greater evil, when we understand not our Duty towards God, and the reason of our troubles. It is some comfort to a Child of God, when he knoweth his Duty under such a condition; a speaking rod, though it be smart, is more comfortable than a dumb rod, Psal. 94.12. Blessed is the man whom thou chastenest, and teachest him out of thy Law. Our advantage cometh not by being Afflicted, but by being instructed in our Afflictions, when the rod maketh us tractable, and pliable to God's counsel, Job. 36.10. He openeth their ears to discipline, and, 15. He openeth their ears in oppression. It is the property of beasts to feel the smart of the rod; but men, Especially. Good men should know the use of the rod. Our condition is not altogether dark, when God hath humbled, and instructed his People under his chastenings, that they may get good by their chastenings, but when they are still in the dark as to the reason and end of their troubles, it is the more grievous.

II. When we want the light of consolation: And that two ways, either by present Experience of God's Love, or Hopes of future Deliverance.

1. As to present experience of God's Love, Rom. 5.3, 4, 5. And not only so, but we glory in Tribulation also, knowing that Tribulation worketh Patience, and Patience Experience, and Experience Hope; And Hope maketh not ashamed, because the Love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. It is promised to the upright, that Light shall arise to them in obscurity, Psal. 112 4▪ Unto the upright there ariseth Light in the Darkness. Now it's very sad and afflicting to them, when they cannot get a comfortable and satisfactory sight of God's Love to them, or Presence with them, or Mindfulness of them in their Afflictions, but he hideth himself from them. This is the bitterest ingredient in their Sorrows, that God hideth his face from them; they should not else resent so much other Sorrows. The favor of God is the Godly man's choice Psal. 4.6, 7 Lord! lift up the light of thy countenance upon us. Thou hast put gladness in my heart, more than in the time, when their Corn and Wine increased. And their Life, Psal. 30.5. In his favor is Life : And therefore they cannot but be most affected with the sense of the want of it. This is the trouble of their trouble, and maketh their darkness to become thick darkness.

2. As to future deliverance, when they cannot look through the cloud of present trouble with any hope of relief, or have not any probable appearance of any good Issue, Psal. 74.9. We see not our Signs, there is no more any Prophet, neither is the • e among us any that knoweth how long. This is very sad. Troubles that have an end are the better born; but when we are altogether puzzled, when we think of a remedy and an escape, then we are overwhelmed; like a man ship-wracked, and swimming for Life in the vast Ocean, and sees no banks or land near.

II. The Reasons why this may befall the People of God; There are reasons on Man's part, and on God's part.

First, On Man's part.

1. The astonishing power of sore troubles, Psal. 60.3. Thou hast shown thy People hard things, thou hast made us to drink of the Wine of astonishment. They are amazed with afflictions, like unto a Man that hath drank some intoxicati • g drink, which had put him besides himself. They are in the dark about God's mind in such dispensations, and wonder why God suffereth his People, whom he hath Chosen and Loved, to go to ruin, especially by the malignity of instruments more wicked than themselves, When the wicked devoureth the Man • hat is m • re righteous than he, Hab. 2.13.

2. From that weakness, bondage, and legal dejection, which yet remaineth upon their Spirits, so that they are not able to look beyond their present condition; and if it be evil, they make it worse by their own apprehensions and diffidence. It is dark now, and therefore they think it will never be day; they see not God for the present, and therefore they conclude they shall not see him. As in prosperity God's Children are apt to promise themselves too great a stability, and continuance, Psal 30.6. In my Prosperity I said, I shall never be moved ; So in Adversity they are no less ready to heighten their trouble by fearful apprehensions, of the perpetuity thereof, Psal. 77.7, 8, 9. Will the Lord cast off forever? and will he be favorable no more? Is his mercy clean gone forever? Doth his promise fail for evermore? Hath God forgot to be gracious? Hath he in anger shut up his tender mercies. Trouble of our own making breedeth the greatest deject • on. They mistake God's dispensation, and make their present condition sadder and worse than indeed it is. It would ease us of our greatest pressures if we would look off a little from the present, and consider how God can work contrary to our probabilities and fears. Contrary to our probabilities, Zech. 8.6. Thus saith the Lord of hosts, if it be marvelous in the eyes of the remnant of this People in these days, should it also be marvelous in mine eyes, saith the Lord of Hosts? And contrary to our fears, Isa. 51.12, 13. I, even I am he, that comforteth you; who art thou, that thou shouldest be afraid of a man that shall die, and of the Son of man, which shall be made as grass. And forgettest the Lord thy maker, that hath stretched forth the Heavens, and laid the foundation of the Earth? And hast feared continually every day, because of the fury of the oppressor, as if he were ready to destroy? And where is the fury of the oppressor?

Secondly, On God's part, he bringeth us into such a condition.

1. To show his Sovereignty, and that he is Lord both of light and darkness, Job 34.29. When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? Whether it be done against a Nation, or against a Man only. Our weal and woe is in his hand, Isa. 45.7. I form the light, and Create darkness; I make peace, and create Evil; I the Lord do all these things. All is at God's disposing, to give it to whom he will. Sometimes he giveth light and peace, nor will a dog move the tongue? So long as he pleaseth, neither Policy, nor Power will be able to make his gift void, either as to Nations or Persons. He hath a negative voice; Men would trouble, Devils would trouble, but if God say, no, all is quiet, in Kingdoms, Families, or Souls. If he justifieth who can condemn? So when for the punishment of Sin, or trial of Faith, he lets out trouble, who can help it? So he may desert Nations, and leave them without Counsel, or strength: So when God deserts a person, all his comfort and quietness is gone. Men under trouble are in a sad and hopeless plight as to any help, till God help them; and if he hide his face who shall ease them of their trouble, till God himself shine through that Cloud? All the favor of men will not do it, till God appear.

2. To check our curiosity. We look to Events rather than Duties; we would be lazy, not labor, if we knew our succeeding mercies; or we should be overwhelmed with grief if we had a foresight of all our trials, which are to come. Therefore God puts a veil upon his Providence, and will not let us look to the end of his designs, Isa. 48.7. Lest thou shouldest say, Behold! I knew them. Therefore we are in the dark, know not the particular Issues and Events of things, and can scarce support ourselves with the General promises, and so walk in darkness, and see no light.

Thirdly, That God may thereby promote the ends of his providence; which is to humble his People, and try them and to do them good.

1. For the greater humiliation. When Christ was humbled for our Sins he was at a Non plus, as if he knew not what to say, or do, John 12.27. Now is my Soul troubled, and what shall I say? So to humble his People thoroughly, he driveth them to an utter exigence, all their hopes and probabilities are spent, and they know not what to do, or say: As in Jehoshaphat 's instance, 2 Chron. 20.12. We know not what to do, but our eyes are unto thee. God's Children may be shut up on all hands from any imaginable hope of a good Issue, yea or any sight of God, and token of his Love.

2. To try them, their Faith, and Love, and Patience. Their Faith, which is never put to a sound trial, till all their common probabilities be spent. Faith is the Evidence of things not seen, Heb. 11.1. When God is out of sight, and Comfort is out of sight, and Deliverance is out of sight, then is a time to depend upon God, Micah, 7.8. When I sit in darkness, the Lord shall be a light unto me. Dependance upon an unseen God, resolute adherence to a withdrawn God, is the flower and glory of Faith. When we are left to a naked Faith, and a naked Word or Promise of God, yet then to adhere to him, and wait upon him for what is contradicted by sense, this is to believe in hope against hope. So for the trial of our Love; to run to him, when he seemeth to cast us off; to fear him for his mercies, Hosea 3.5. They shall fear the Lord and his goodness in the latter days. And praise him for his Judgments, Isa 26.8. In the way, of thy Iudgments, O Lord! we have waited for thee; the desire of our Soul is to thy Name and to the remembrance of thee. To rejoice in him when he maketh all things desolate about us, Hab. 3.18. Although the Fig tree shall not blossom, neither shall fruit be in the Vines, the labor of the Olive shall fail, and the fields shall yield no meat, the flock shall be cut off from the fold, and there shall be no herd in the stall, yet will I rejoice in the Lord; I will joy in the God of my Salvation. To own him as a good God when we are under his strokes, and as a gracious Father when he frowneth, as well as when he smileth here is Faith indeed. So our patience is never tried in a twilight, so much as in utter darkness, James 1.4. Let Patience have 〈 in non-Latin alphabet 〉 , its perfect work. Patience is not tried as long as we have worldly supports to bear us up, but in great, long, and sharp afflictions, it is Patience indeed. While we can make up ourselves another way, our Submission to God is not fully tried.

3. To do us good, God would reach our corruptions so, as to purge them out, Isa. 27.9. By this shall the iniquity of Jacob be purged, and this is all the fruit to take away his Sin. We would have no trial, but that which should touch none of our sins and corruptions; for we would not have the flesh displeased, or if it be, yet but a • ittle. Now trial will not do us good, unless it vex our corruptions: A sound purge will carry away our Pride, Sensua • ity, Worldliness; a light purge doth but gently move it. When the vexing trials come, then we are like a wild Bull in a net, Isa. 51.20. Till we see no way to escape, we overlook our case. Yea God's Children are not humbled for their Spiritual Pride, till trouble be so confounding, that God is missed, and they left in the dark in their distress. Now to be so far mis • ed as to lose a sight of God under trouble, that's an humbling dispensation indeed.

1. Use. If God's People may be in such a condition, Let us bless God that he dealeth more gently with us. If our natural comforts be lessened, yet they are not wholly gone; Let us bless God, that in the mi • st of Judgment he remembereth Mercy, Hab. 2.3. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it, • ecause it will surely come, it will not tarry. That he measureth our burdens by o • r strength, and ability to bear them, 1 Cor 10 1 • . There hath • o Temptation taken yo • , but such as is common to Man: But God is faithful, who will not suffer you to be Tempted above that you are able; but will with the Temptation also make a way to escape, that you may be able to bear it. That he refresheth our Souls with his love, when his Chastenings are upon us, 2 Cor 1.5. For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. That he smileth when the World frowneth, that it is not an evil, and an on • y evil, but there are strange intermixtures of blessings with our crosses, that he doth not forsake us utterly, Job 20 26. All darkness shall be hid in his secret places, speaking of the wicked. That it is not wholly and altogether darkness, without any light, or comfort, or counsel for the present, or hope of Issue for the future.

Use 2 Let us prepare for such a time; for none of us can promise ourselves a total exemption from such kind of Providences.

But what preparations must we make?

I answer, stock the heart with some maxims, or holy truths, which may be a support to you.

1. That in our darkest condition, God seeth us, though we do not see him. So the Psalmist found by experience, Psal. 73.22, 23. so foolish was I, and ignorant, I was as a Beast before thee. Nevertheless I am continually with thee; thou hast holden me by the right hand. David could not see God, for he had brutish thoughts of Providence, as he acknowledgeth there, that God was indifferent to good and evil, did no more care for the one than for the other; yet God took care of him, and held him in the Arms of his Providence, when he questioned it. So Job 23.8, 9, 10. Behold I go forward, but he is not there; and backward, but I cannot perceive him. On the left hand where he doth work. But I cannot behold him; he hideth himself on the right hand, that I cannot see him. But he knoweth the way that I take, when he hath tried me, I shall come forth as Gold. Job had lost the sight of God, but God had not lost the sight of Job, for he knew his sincerity, and would in time clear it to his comfort. So that many times we are like the blind man, though he could not see Christ, yet he never left calling upon the Son of David, till he answered to his name, and came, and cured him.

2. That in our distresses we are apt to foster groundless mistakes about God's love, and so darken our own estate more than needeth. Sense maketh lies of God, and our Hearts will be made to recant what they say in their haste, as David often found in his experience, Psal. 31.22. I said in my haste, I am cut off from before thine eyes, nevertheless thou heardest the voice of my supplications, when I cried unto thee. God looketh not after me, but leaveth me to inevitable ruin, and at that very time God was about to give him audience, Psal. 116.10, 11, 12. I was greatly afflicted: I said in my haste, All men are liars. What shall I render to the Lord for all his benefits towards me? He relateth to the messages brought him from godly Samuel, and Nathan, and other Prophets, and being far from the effects of them, he began to suspect the truth of them. Thus do our calamities transport us with fears, and irregular thoughts, and apprehensions of God's dealings with us: but we must not judge of our condition by our temptations, but God's promises; and faith must shut our Eyes against whatsoever would breed mistakes and quarrels against God's Providence.

3. That a dark hour is many times the fore runner of a comfortable morning, and great and growing difficulties may be made means of a greater good to us. • or God loveth to bring light out of da • kness, and to give the valley of Achor for a door of hope, and to give meat out of the Eater, and sweetness out of the strong, and to bring about his people's mercies by means very improbable and contrary, that he may train us up to hope against hope. Deliverance when it is a coming, it is not always in sight, rather all appearances are contrary; he will call for water, when he intended to give Wine, and rebuke her as a Dog, whom he meaneth to treat as a Daughter of Abraham, Isa. 45▪ 15. Verily thou art a God that hidest thyself, O God of Israel, the Savior! Though a Savior, yet he hideth himself under a cloud and veil of difficulties and contrary appearances.

4. That however matters go, it will certainly be well with them that fear God, even because they • ear him, were there no other evidence and proof of it; as it will be ill with the Wicked, even though they prosper, Eccles. 8.11, 12. Because sentence against an evil work is not executed speedily, therefore the heart of the Sons of Men is fully set in them to do evil. Though a Sinner do evil an hundred times, and his days be prolonged; yet surely I know, that it shall be well with them that fear God, which • ear before him, Isa. 3 10, 11. Say ye to the righteous, it shall be well with him, for they shall eat of the fruit of their doings. Woe unto the wicked, it shall be ill with him, for the reward of his hands shall • e given him. If this be believed, we need fear nothing, if we keep the way of the Lord, and do continue waiting and depending upon him. We cannot absolutely promise you temporal deliverance, nor all those spiritual things which you desire, as to the degree; but this we can promise you, it shall be well with them that fear God, and well with the Righteous. Temporal things are not of that moment, that we should be much troubled about them; we have an hope above them, and our happiness lieth not at stake, when they are in danger. If God will bring us safe to glory, as he will those that continue with patience in well doing, it is enough; nothing can go amiss to him that is found in the way of his duty; though the way be foul and narrow, if it leadeth unto glory it is enough, it will be well in the issue.

5. That we must not dote upon sensible consolation. The merciful nature of God should be a support to us, though we see nothing of the effects of it in the course of his dealings with us; and we should believe his love, when we do not actually feel it, Job 10.13. And th • se things hast thou hid in thine heart, I know that this is with thee. He speaketh of his favorable inclination to show pity to his creatures. We are not able always to reconcile his present dispensations with his gracious nature, nor our former experience of his goodness; yet faith must not quit its hold fast, but we must see what is hid in God's Heart, and comfort ourselves with concealed favor and mercy, when we cannot comfort ourselves with felt favor and mercy. Though mercies be not visible and obvious to sense, yet the disposition and inclination is ever in God unchangeable and sure. A withdrawn God is a merciful God still.

6. That God can draw light out of darkness, and give light in darkness, and turn darkness into light. God can draw light out of darkness, Gen. 1.2, 3. The Earth was without form and void, and darkness was upon the face of the deep; and the Spirit of God moved upon the face of the Waters, and God said, Let there be light, and there was light. He can give light in darkness, Exod. 10.22, 23. And there was thick darkness in all the Land of Egypt, three days, and they saw not one another, neither rose any from his place for three days. But all the children of Israel had light in their dwellings, Psal. 18.28. For thou wilt light my Candle: the Lord my God will enlighten my darkness. And he can turn darkness into light, that is, change and alter our condition, Isa. 9.2. The people that have walked in darkness have seen a great light, they that dwell in the land of the shadow of death, upon them hath the light shined, Eph. 5.8. Ye were sometimes darkness, but now are ye light in the Lord.

7. When you cannot interpret the promises of God by his providential dealing with you, you must interpret his dealing by his promises. Psal. 73.16, 17. When I thought to know this, it was too painful for me. Until I went into the Sanctuary of God, then understood I their end. His promises are as the light part of the Cloud, his providential dealings as the dark part of the Cloud.

8. You must distinguish between a part of God's work and the whole entire frame of it. The taking of a Watch asunder to mend it, an unskillful Man, when he seeth every Pin and Wheel taken out, will think this is undoing; But the skillful Artist knoweth this is mending and repairing, Zach. 14.7. But it shall be one day, which shall be known unto the Lord, not day nor night; but it shall come to pass, that at evening time it shall be light. After the longest suspense there is comfort at the end.

9. That is not best for us, which we think best, Mat. 17.4. It is good for us to be here. We think it best to be at the top, and have an inspection over affairs, in ease, and in an uninterrupted prosperity. Peter was upon Mount Tabor, but Christ saw it fit to bring him thence, and expose him to the winnowings of Satan, and to penitential weeping, this is wholesome to the Soul; and afterwards to employ him in the labors of the Gospel, and then to die a cruel death. Paul thought it best to be rid of the thorn in the Flesh, but God thought not so, 2 Cor. 12.9. My Grace is sufficient for thee, for my strength is made perfect in weakness. When we are lowest, we are most humble. God's thoughts are not as our thoughts.

10. That God's greatest severity to his people is consistent with his covenant love, Psal. 89.32, 33. Then will I visit their transgressions with the Rod, and their iniquity with stripes. Nevertheless my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. There is no contradiction between covenant kindness and hard dispensations; they may be easily reconciled.

II. Point, That in dark and gloomy times our great Duty is to trust in the Lord. This is prescribed here, and in other places commended to us, Isa. 8.17. I will wait upon the Lord, that hideth his face from the House of Jacob, and I will look for Him. We should not give over seeking for a withdrawn God, but seek, and wait, and look for him. If you keep his place warm in your Hearts by your Estimation and Affection, he will come again, Job 35.14. Although thou sayest, thou shalt not see him; yet Judgment is before him, therefore trust thou in him. Times may come, when the Saints may say, they do not see, yea they shall not see him; yet they must resolve to lie at God's door till relief come: Trust then in him. Job 13.15. Though he slay me, yet I will trust in him. Though they be under sad Dispensations already, and look for sadder, yet they resolve to keep up their Dependance, and will not be beaten off from God by any rebukes of Providence. No trouble, how great so ever, is a warrant to quit our Faith: Faith must not quit God, when he seemeth to quit us, but must take him for a Friend, and put a good Construction upon his dealings, when he showeth himself an Enemy. So that in a sinking, helpless and hopeless Condition this is a great Remedy.

The Reasons are taken from the Act, and the Object: The Act is Trusting and Staying ; the Object, is God, or the Name of God : The Benefit we have by this Act, the Encouragement we have from this Object.

1. The Utility and Profit of Trusting, 2 Chron. 20.20. Believe in the Lord your God, so shall you be established. If you would be delivered, or supported, Trust and stay upon the Lord. This allayeth our fears, Psal. 56.3. At what time I am afraid, I will trust in thee, Psal. 112.7. He shall not be afraid of evil tidings, his Heart is fixed, trusting in the Lord. A Christian is, or may be immovable in all changes of Condition. It overcometh our Sorrows; there was a storm in David 's Spirit, how doth he calm it? Psal. 42.5. Why art thou cast down, O my Soul! and why art thou disquieted within me? Hope thou in God, for I shall yet praise him for the help of his Countenance. And verse 11. Why art thou cast down, O my Soul! and why art thou disquieted within me? Hope thou in God, for I shall yet praise him, who is the health of my Countenance, and my God. He is at it again and again. It keepeth us from fretting, Psal. 37.7. Rest in the Lord, and wait patiently for him; fret not thyself, because of him who prospereth in his way, because of the man who bringeth wicked devic • s to pass. It preserveth us from Fainting, Psal. 27.13. I had fainted, unless I had believed to see the goodness of the Lord in the Land of the Living. Yea from Defection and Apostasy, Heb. 3.12. Take heed, Brethren! lest there be in any of you an evil Heart of unbelief, in departing from the Living God. They that cannot trust God, cannot be long true to him.

2. There is much in the Name of God to encourage trust, Psal. 9.10. They that know thy Name, will put their trust in thee. The Name of God is anything by which he is made known. It compriseth two things, what God is in himself, and what he will be to his People.

1. What he is in himself; a Wise, Powerful, and Holy Being; his three grand Attributes are Wisdom, Goodness, and Power. Now nothing can be amiss that is done by a God of Infinite Wisdom, Power, and Goodness; and what may there not be expected from him? He that can do all things, can do what ever you stand in need of; he that knoweth all things, can never be at a loss either in preventing evil or bestowing good; he that is so good will not be backward to pity and help us. Our choicest Consolations are fetched out of God's Nature: in his Works we see much of him, but in his Nature we see an infinite Sea of all Perfections.

2. Consider, What God will be to his People in his Providence, in his Covenant.

(1.) In his • rovidence. In his Works, he discovereth his Nature: As he is a powerful God, • o nothing can be done, but his leave and hand is in it, and it is governed by his Counsel and Will. Your Persecutors cannot stir or move, or breath without him. The Saints are in his hand, Deut. 33.3. Yea he loved the People, all his Saints are in thy Hand. We are in a Friends hand, John 6.20. It is I be not afraid His Goodness, God is concerned in the Condition of his People, as well, if not more than themselves; they do not suffer, but he Sympathizeth, Isa. 63. • . In all their Afflictions he is afflicted, and the Angel of his presence saved them, in his Love and in his Pity he redeemed them, and he bare them, and carried them all the days of old, Zech. 2.8. He that toucheth you, toucheth the Apple of his Eye. In short, he is full of tenderness and moderation. His Wisdom, we may trust his Wisdom in carving out a Portion for us better than our own understanding: Should it be according to thy Mind, Job • 4.3 • . Men would have all things done according to their own Will; • o, better let God alone with it, for he is a God o • Judgment, and guideth all things with great Moderation and Equity, Job 34.23. For he will not lay upon man more than right, that he should enter into Judgment with God. He will not afflict above deserving, Ezra 9.13. And after all that is come upon us for our evil deeds, and for our great trespass, seeing that thou our God hast punished us less than our Iniquiti • s deserve. We are in Captivity, we might have been in Hell. Nor beyond Strength, • Cor. 1 • .13. Who will not suffer you to be tempted above what you are able: Above what he hath given, or is ready to give; nor more than to do them good by it Rom. 8.28. All things shall work together for good to them that love God. Now which is most just, that we should have the disposal of ourselves, or God? he will do what he pleaseth, whether we be pleased, or displeased.

(2.) In his Covenant, the Foundation of which is laid in the Blood of Christ, and the Benefits offered, there are pardon of Sin, and Eternal Life. Pardon of Sin is a cure for our greatest and deepest trouble; Eternal Life answereth all our desires, this light Affliction is not comparable to it, 2 Cor. 4.17. For our light Affliction, which is but for a moment, worketh for us a far more exceeding and Eternal weight of Glory.

Use. Well then,

1. Trust in the Lord, against Carnal Reason: When Carnal Reason doth not befriend your trust: They that trust God no farther than they can see him, they do not trust God, but their outward Probabilities: God hath only the Name, yea, when Carnal Reason contradicts your trust, and checketh all hope: Though he slay me, yet I will trust in him, Job 13.15.

2. Trust God against Carnal Affection, trust his Wise and Holy Government. We would fain interpose to save our Lusts, which sometimes need a sharp Cure. God's quarrel is not against your Persons▪ but your Sins; he desireth not your Destruction, but your Humiliation and Reformation; the dearest loss is your Sin, and are you loath to spare that? There is nothing so sad which befalleth the People of God, but it tendeth to prevent something which is sadder, which would otherwise befall them, 1 Cor. 1 • .32. But when we are judged, we are chastened of the Lord, that we should not be condemned with the World. Psal. 94 12, 13. Blessed is the man whom thou chastenest, O Lord! and teachest him out of thy Law. That thou mayest give him rest from the days of Adversity, until the Pit be digged for the wicked.

3. Trust him upon his Gospel Assurance, even against the terms of his own Law. We may change Courts, Psal. 130.3, 4. If thou shouldest mark Iniquity, O Lord! who shall stand? But there is forgiveness with thee, that thou mayest be feared. Psal. 143 2. Enter not into Judgment with thy Servant, for in thy sight shall no man living be justified.

III. Point. They that fear God and obey him, are most encouraged to trust God.

1. Because Precepts and Promises go hand in hand, so must our Trust and Obedience, Psal. 47.11. The Lord taketh Pleasure in them that fear him, in those that hope in his Mercy, Psal. 119.166. Lord! I have hoped for thy Salvation and done thy Commandments.

2. Sincerity giveth Confidence, and boldness, and helpeth our Trust, They can delight in the Almighty, and lift up their Face to God, 1 John 3.21. If our Hearts condemn us not, then have we Confidence towards God.

3. The Controversy is taken up, when we desire to keep the way of Obedience. Sin is the Thorn in our sore, which caused the first Pain, Lam. 3.39. Wherefore doth a Living man complain, a man for the Punishment of his Sin? God hath no quarrel with them, but about their Sins.

Use. Then, if we would trust ourselves with God's Holy Government, let us fear his Name, and obey the voice of his Servant, and return to the Obedience we owe to our Creator, and put ourselves into the hands of our Redeemer.

A Sermon on 2 Sam. vii.27. latter part.

THere are several things remarkable in this context.

1. David 's thankful mind, ver. 1, 2. I may illustrate it by the opposite practice of Nebuchadnezzar, Dan. 4 30. 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? And of the Israelites in their new dwellings at Jerusalem, Hag. 1.2, 3, 4. This People say, The time is not come, the time that the Lord's House should be built. Then came the word of the Lord by Haggai the prophet, saying, Is it a time for you, O ye, to dwell in your Ceiled houses, and this house lie waste? All our comforts are used, according to the temper of the party that enjoyeth them; either as an occasion to the Flesh, or as incentives of godliness. A gracious Spirit looketh upon common mercies, as discovering their Author, and pointing to their end; they came from God, and must be used for God. A proper meditation for you, when you enjoy commodious habitations, walk in your pleasant Gardens, or get any repose and ease from troubles, in the midst of the plentiful accommodations of the present life; what have I done for God, who giveth me richly to enjoy all these things?

2. Nathan 's innocent and pious mistake, ver. 3. Go, do all that is in thine Heart, for the Lord is with thee. This Nathan spake not by a Prophetical, but private Spirit. The Prophets might err, when they spake out of their own human Spirit, but as moved by the Holy Ghost they erred not. The Prophet is to be excused, because the intention of David 's zeal was good, and a meet expression of his thankfulness to God. God himself liked of the intention in itself, 1 Kin. 8.18. The Lord said unto David my Father, Whereas it was in thy Heart to build an House unto my name, thou didst well that it was in thine Heart. And besides, he might tell him, The Lord is with thee, from former observation; God had accompanied David with his Spirit and Blessing in all his enterprises. Well then, this he said not by Divine revelation, but of himself. Herein he was faulty, that he consulted not with God; And it teacheth us this lesson, that in all businesses of moment and concernment to God's glory, we must ask God's leave, and counsel, and blessing, Prov. 3.5, 6. Trust in the Lord with all thine Heart, and lean not to thine own understanding. In all thy ways acknowledge him, and he shall direct thy paths.

3. The next thing observable, is the Lord's rectifying the Prophets mistake by a special revelation, from v. 4. to v. 17. Wherein the Lord recapitulateth the several favors and honors he had put upon his servant David, with promises of blessing upon his Family; but denieth him this one honor of putting his designs in execution of building him an house, because that was reserved for his Son, a more peaceable Prince, and whose hands were not defiled with blood. And it teacheth us this lesson, that we should be content with those other honors and favors which we have received at God's hands, though he in his wise providence deny us the liberty of perfecting some enterprises, which we have designed for his glory. If God cut us off in the midst of our service, or interrupt us in our work, he knoweth how to carry it on by others; and 'tis a mercy that we have had his presence hitherto in former services. God had been with David whithersoever he went, but would not allow him to build him an House.

4. David 's carriage upon this message, ver. 18. He went and sat before the Lord, or abode in his presence, and expresseth himself both by way of praise and prayer.

(1.) Praise, in the 18, 19, 20. to the end of the 24th verse : Acknowledging that all his goodness to him and his people came from his mercy and truth, for his words sake and according to his own heart, to fulfil his Covenant, and his self-inclination to do good. Admiring the greatness of these favors to such an unworthy creature as himself. Who am I? O Lord! and what is my House, that thou hast brought me hither, &c. And is this the manner of man, O Lord God? &c.

(2.) Prayer, from the 25th verse to the end. Wherein he beggeth a performance of the things promised: Showing that he should not dare to ask and expect these things, if God had not prevented him by his Word. Thou hast revealed to thy Servant, saying, I will build thee an house, therefore hath thy servant found in his Heart to pray this prayer unto thee.

In which words there is a Directory for prayer. And (1.) The qualification of the person, Thy Servant. (2.) The sincerity of the prayer, Hath found in his Heart. (3.) The instance and vehemency of it, in the doubling of the words; not simply to pray, but to pray this prayer, Jam. 5.17. He prayed earnestly. 〈 in non-Latin alphabet 〉 . He prayed in his prayer. 'It is one thing to say a prayer, another to pray a prayer. (4.) His reverence, Unto thee. Or as 'tis more emphatically repeated, 1 Chron. 17.25. Therefore thy Servant hath found in his heart to pray before thee. When we set ourselves as before the invisible God. And that may be part of the meaning of the phrase used, ver. 18. he sat before the Lord.

But the main circumstance which I shall insist upon, is that, Found in his Heart.

Doct. That the Birth-place or proper rise of Prayer is in the Heart. Or, whatever prayer we pray to God, must be found in our Hearts before it be uttered with our Tongues.

I. I shall inquire concerning the sense and meaning of this expression, what it is to find a prayer in our hearts. That implieth two things, when we pray as inclined, and pray as encouraged. And so David must be interpreted here. I have found in my Heart, that is, I am inclined by a due esteem and desire of the blessing promised; For he admireth it, and was exceedingly ravished with the thought of it, that God should have such respect to his House and Family. Again, I have found in my Heart, that is, I am encouraged by the Lord's goodness, and the experience of his blessing, and the assurance of his promises. So in every general case, all that would pray, must find in their Hearts to pray to God, that is, be inclined, and be encouraged.

1. We are inclined, or stirred up to pray for such good things as we ask of God.

1. By a sense of our wants, I am. 1.5. If any man lack wisdom, let him ask of God. And Heb. 4.16. Let us come boldly to the Throne of Grace, that we may obtain mercy, and find Grace to help in a time of need. Our addresses to God must begin in a broken hearted sense of our own wants, otherwise 'tis but an empty, careless, formal way of praying. We have a quick and tender feeling in all bodily necessities, the worst will express themselves sensibly enough in such cases, Hos. 7.14. They have not cried unto me with their Hearts when they howled upon their Beds; they assemble themselves for Corn and Wine, and they rebel against me. Those that rebelled against God, howled upon their Beds for Corn and Wine; as Beasts will make their moan when pinched with hunger; but in Soul necessities we are not so sensible. And prayers put up without sense of want and need, are but dead and lazy. Many think their condition so good, that they need not trouble God about it, but they can manage it well enough themselves, and therefore either pray not at all, or without poverty of Spirit, and their Prayers are but an empty complement to God. But now a Godly man is sensible of his daily necessities; he is kept poor in Spirit, and seeth that he cannot subsist a minute without God, and that he is environed with dangers, and obliged to a multitude of duties, which require assistance from above; that Satan is continually tempting, and he is continually sinning; and so he needs daily pardon, and daily sustentation, as well as daily bread, Give us, 〈 in non-Latin alphabet 〉 , this day our daily bread, Mat. 6.11. And that if he should forget to pray to God, he should forget to bid himself good morrow, or good day. In short, the more men exercise themselves unto godliness, the more their necessities and wants will be discovered to them. Painted fire needeth no fuel, but real fire must still be supplied with matter for it to feed upon.

2. An esteem and value of the blessings asked. All such as pray aright, must have an high estimation of what they seek. For if we do not set a value upon it; we shall neither seek it earnestly, nor will God care to give it us: for he will not thrust spiritual comforts upon them that despise them. Paul was so earnest to have Christ and his benefits, because he counted all things but dung and dross, that he might win Christ, and be found in him, &c. Phil. 3.7, 8, 9. David prized communion with God, therefore sought it so earnestly, Psal. 27.4 One thing have I desired of the Lord, that will I seek after, that I might dwell in the House of the Lord all the days of my Life. Temporal things are usually over-prized, therefore these things are dispensed with a looser providence without prayer, and many times to those that never pray; and to the godly by way of overplus, to direct us to value Spiritual blessings, and to seek them in the first place, Mat. 6.33. Seek first the Kingdom of God, and the Righteousness thereof, and all these things shall be added to you. First in our Prayers, as well as first in our Endeavors.

3 Desire. That must urge us to ask, and doth both open our mouths wide, and put Life and Vehemency into our requests and supplications. There is a good rule, that will be of general use to us. Desire nothing in your hearts, but what you can Pray for, and Pray for nothing, but what you desire. The former part checketh both worldly and fleshly lusts; Have I, or can I have so little reverence for the Godhead, as apparently to ask meat for my lusts so much by the year, such dishes at my table, so much in Lands and Honors? But the latter checks Formality and Deadness in Prayer. Desire must go before, and all along with the request, and the heart must be the fountain of the words, otherwise it is but a vain babbling. Much speaking is not praying. Words are but the body, Desires are the soul of Prayer; as the body without the soul is dead, so are words without a spirit of desire. Therefore we should be more careful of af • ections than words, Eccles. 5.1, 2. Be not has • y to utter anything before God, &c. The prayer must be framed in such words as we can; but our chief business is to awaken, and call in our affections from wandering after worldly things; or to set our hearts to seek the Lord. The Spirits help in Prayer is not seen in the flow of words, but in 〈 in non-Latin alphabet 〉 , Groanings that cannot be uttered, Rom. 8.26. Holy ardours and groans to God, and desires of his help. A Prayer without Life and Affection, is Thuribulum sine prunis. A Censer without Fire.

4. Prayer must not only come from the present desires, but from the habitual inclination of the mind and heart towards God and heavenly things; which is the great effect of healing and sanctifying grace, Psal. 119.36. Incline my heart unto thy Testimonies, and not to Covetousness. This is the radical inclination of grace, to be carried out to God, and all things that belong to God, as they more or less lead to Him, more than to Honors, Pleasures, Profits. As Prayer is not a Lip-labor, so it is not a Work of the mere Human Spirit, or a Fruit of Memory and Invention; but an Exercise of Grace. A man may exercise his natural faculties in Prayer, when he doth not exercise the graces of the Spirit in Prayer. Grace is given as the remote preparation to Prayer, Zech. 12.10. I will pour upon the house of David, and upon the Inhabitants of Jerusalem the Spirit of grace and supplication, and they shall look on him whom they have pierced, &c. We oftener pray from our Memories than our Consciences, and from our Consciences than our Affections, and from our Affections as presently stirred, but soon checked and controlled, than from a Fixed bent and Inclination of Heart towards Heavenly things. A man may have Wit and Memory to Pray, when he hath not a Conscience of Praying; He may have an enlightened Conscience, when not a renewed Heart; which may put us upon asking what we ought, rather than what we really desire, as Augustine speaketh of interlining his prayers with an At noli modo; timebam enim ne me exaudiret Deus ; not yet Lord! and I feared lest the Lord should hear me! Or from a present affection stirring, when yet there is not a rooted inclination, John. 6.34. Evermore give us of this Bread, compared with v. 66. Many of his Disciples went back and walked no more with him. Many desire pardon, desire the spirit, but these desires are controlled by other desires, soon put out of the humor, and carried off by other things.

2. We are encouraged in Prayer, and so we find it in our hearts to Pray, by several things.

1. God's merciful Nature, 2 Sam. 7.21. According to thine own heart hast thou done all these great things. Ex mero motu. God fetcheth not his reasons from without, but from his own bowels. His own self inclination to do good doth sufficiently provoke him to it. Now God is the same to others that he was to David. His readiness to hear and to forgive doth encourage poor creatures to come to him: The full breast desireth to be sucked, as much as the hungry child to suck, Psal. 65.2. O thou that hearest Prayer, unto thee shall all flesh come. God is ready to give audience, and doth wait for the coming of the humble supplicant, that mercy may be obtained in his own way.

2. His great love shown to the World in Christ, Ephes. 3.12. In whom we have boldness, and access with confidence, Heb. 10.19. Having boldness to enter into the Holiest by the blood of Jesus. God out of Christ is inaccessible, but in Christ propitious. Now in the days of the Gospel God doth not keep state as in the Jewish times, Numb. 1.53. The Levites shall pitch round about the Tabernacle of Testimony, that there be no wrath against the Congregation of the Children of Israel, Numb. 4.15. The Sons of Kohath shall not touch any holy thing, lest they die, and verse. 20. They shall not go in to see when the holy things are covered, lest they die. The way to the Sanctuary being not yet open. The People murmur at it, Numb. 17.12, 13. The Children of Israel spake unto Moses saying, Behold we die, we perish, we all perish, whosoever cometh anything near unto the Tabernacle of the Lord shall die; shall we be consumed with dying? It was a grievous thing to them. But now the Throne of grace is always open, God keepeth not Terms or special days of Audience, God in Christ is near to us, and we are near unto God in and by him; which much increaseth our Love and Confidence, and giveth us more familiar thoughts of God, who seemed before to be at an unaccessible distance. He hath taken the human nature into himself. This should wonderfully reconcile the heart to God, and make our thoughts of him sweet and acceptable, when we come to Pray to him. Christ will not be strange to his own flesh as we are bidden. Not to hide ourselves from our own flesh, Isai. 58.7.

3. His bountiful providence. His former kindness to David is mentioned all along the Chapter, both by the Lord himself, and also by David. God that hath been good, will be good; for he wasteth not by giving, but is where he was, I am. 1.5. If any lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him. As the Fountain remaineth as full as ever, though it overflow and sendeth forth its streams: God delighteth that former mercies should be improved to future trust, 2 Cor. 1.10. Who delivered us from so great a death, and doth deliver, in whom we trust that he will yet deliver us ; And to Prayer, Phil. 4 6. In everything by Prayer and Supplication with Thanksgiving, let your requests be made known unto God. Promises should not lie by us as a dead stock, Psal. 116.2. Because he hath inclined his ear to me, therefore will I call upon him as long as I Live. Deus, promittendo, et donando debet. God is a Debtor both by his Promises, and by his Gifts. He loveth to crown his own mercies, and to follow gift with gift: For he is not weary of giving.

4. His Promises. The Promises to encourage Prayer are very large.

1. There are indefinite promises of Audience, Psal. 50.15. Call upon me in the day of trouble I will deliver thee, Job 22.27. Thou shalt make thy Prayer unto him, and he shall hear thee, and thou shalt pay thy Vows. So Isai. 45.19. I said not to the Seed of Jacob, Seek me in vain. Now these are mighty encouragements, and show us that 〈◊〉 is not labor in vain to seek God. So that if there be not a commandment in our way to stop our requests, we have all the engagements in the World to come and acquaint God with all our desires, griefs, fears, wants, requests. We may find in our hearts to be dealing with him upon these encouragements. For what cannot God do? And what will not Prayer do with a good God, who is readily inclined to his People, and able to do what he pleaseth, and hath promised to do what we desire?

2. There are promises of general universal concernment, that God will not only hear Prayer, but do all that we desire of him. As John 14.14. If ye shall ask anything in my Name, I will do it. And Matth. 21.22. And all things whatsoever ye shall ask in Prayer believing, ye shall receive, Psal. 37.4. Delight thyself in the Lord, and he shall give thee the desires of thy heart And many such expressions. Not that men have a lawless liberty allowed them to ask what they will, and God's power shall lackey after their vain fancies and appetites: No, these large and universal offers admit of a limitation propounded in Scripture; and that then when these universal particles are mentioned, these limitations are to be regarded; that you may not make promises to yourselves, and set God a task by yourself-conceitedness and vain fancies, and think him engaged beyond what he is pleased to bind himself unto. But what are the Limitations?

1. That we ask righteously according to the matter. So you have the limitation, 1 John 5.14, 15. And this is the confidence that we have in him, that if we ask anything according to his will, he heareth us: And if we know that he heareth us, whatsoever we ask we know that we have the Petitions that we desired of him. All the business is, what is the meaning of these words, According to his Will? Ans. With Conformity to his Revealed Will, and with Submission to his Secret Will. Surely with Conformity to his Revealed or Commanding Will, that we ask nothing unjust, or sinful, and seek to bring God to our hire, as Balaam, when he built Altars, and sought to God for leave to Curse his People. And that we ask nothing but what is agreeable to his Secret Will. Many things are lawful, yea and commanded, as for Parents to ask the Conversion of their Children, and it is our Duty to use the means in order to it, but we must refer the success to God; God must be judge, what shall be most for his Glory. In short, we must ask according to his Commanding Will, with due respect to his decreeing Will, John. 14.13. Whatever ye ask the Father in my Name, I will do it, that the Father may be glorified in the Son. Whatever belongeth to our Duty and the Glory of God, we must do; but for the event, how God will be glorified by either, we must submit it to God. So for lawful things, G • ace puts a restraint upon the Will of a renewed man, that he seeketh nothing but what may be for the Glory of God and his Good. If he asketh other things, and to other ends, he is prompted thereunto by his Flesh; which maketh him Lust after Vain, Empty, Carnal Satisfactions, to please his flesh.

2. The next Limitation is to the manner. If we ask them fervently, and with that Life and Seriousness, which finding a Prayer in the Heart doth require. So Mat. 7.7. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. Prayers are not answered, if the Spirit of Prayer be wanting, or that liveliness which is necessary to make it Prayer, though the form and fashion of it be kept up: Men may pray, but that Life which their Necessity calleth for may be far to seek. When we set our Face to seek the Lord God with Prayer and Supplication, Dan. 9.3. I set my Face unto the Lord God to seek by Prayer and Supplications. Jer. 29.13. Ye shall seek me, and find me, when ye shall search for me with all your Heart. This sets the Spirit of Prayer a work.

3. The next Qualification is of the Person, as in the Text, Thy Servant, so in other places, 1 John. 3.22. And whatsoever we ask, we receive of him, because we keep his Commandments, and do those things which are pleasing in his sight. That is, we are as certain we shall receive, as if we had it already. If Prayer should be performed with the greatest Earnestness, and the greatest Faith and Confidence; yet if the Consciences of men reprove them of any looseness and lightness of Spirit, or that they have served God by halves, and are off and on with him in their Practice, and look for good things from God, while they neglect their own Duty and what is required of them, they cannot think that God should do it for them; they cannot look that God should be engaged, any further than he hath engaged himself. So John. 15.7. If you abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. If you be solicitous about the word of Christ, and the matters of Duty contained therein, you have a great advantage at the Throne of Grace. So Psal. 66.18. If I regard Iniquity in my Heart the Lord will not hear me. Many that pray, are as Ice, a little thawed above, but hard at bottom, they have not such a strong settled Resolution to walk more closely and orderly with God; but allow some secret Lust, and so mar their own Audience and Acceptance with God.

II. For Reasons,

• 1. With respect to God.
  • 1. His Observance.
  • 2. His Acceptance.

1. With respect to God's Observance. He is an All-seeing Spirit, and therefore will not be mocked with a vain appearance, or a little bodily exercise; but the Prayers we make to him, we must find them in our Hearts, 1 Sam. 16.7. For God seeth not as man seeth, for man looketh on the outward appearance, but God looketh on the Heart. We may Act the Parrot before men, but God looks to what there is in the Heart, 1 Chron. 28.9. Know thou the God of thy Father and serve him with a perfect Heart and with a willing Mind; for the Lord searcheth all Hearts, and understandeth all the imaginations of the Thoughts. A man up in the Air seeth the Spring, as well as the River, and its course; we that stand by, see the course, but not the Spring. God understandeth whether we are inclined and encouraged, whether we are habitually inclined to God, Ier. 5.3. O Lord, are not thine eyes on the Truth? Rom. 8.27. And he that searcheth the Heart, knoweth what is the M • nd of the Spirit, because he maketh Intercession for the Saints according to the will of God He knows a belch of the Flesh from a groan of the Spirit. He understandeth our desires, as well as our Words. So whether we are encouraged by the Grace of the New Covenant, and Sense of our own qualification, 1 John. 3.20, 21. If our Heart condemn us, God is greater than our Heart, and knoweth all things. Beloved, if our Heart condemn us not, then have we Confidence towards God.

2. With respect to God's Acceptance. God granteth not our Prayers, till our Hearts be fixedly bent towards him, Psal. 10.17. Lord! thou hast heard the desire of the humble, thou wilt prepare their Heart, thou wilt cause thine Ear to hear. When God hath put it into their Hearts to pray, and awakened their desires, then he will hear, Dan. 10.12. From the first day that thou didst set thine Heart to understand, and to chasten thyself before thy God, thy words were heard ; God hath accepted the Heart without the Tongue, but never accepted the Tongue without the Heart. Moses cried to God, when he spake not one word, Exod. 8.12. and God heard him.

2. With respect to us.

(1.) The part which the Heart beareth in all human Actions. It is fons actionum ad extra, and it is terminus actionum ad intra. In our actings towards God, Prov. 4.23. Keep thy Heart with all diligence, for out of it are the Issues of Life ; and in our receipts from God this is the thing that God aimeth at, Rom. 6.17. Ye have obeyed from the Heart, that form of Doctrine, which was delivered you. Prayer is not a receiving duty, as hearing. In praying the Heart begins, in hearing it ends the Duty.

(2.) With respect to our carriage in Prayer. We do not conceive a Prayer, but impose a Prayer upon ourselves, if the Tongue guide the Heart, rather than the Heart the Tongue. Like Children that cast stones into the Mine, but do not draw Oar out of the Mine, Acts 2.26. Therefore did my Heart rejoice, and my Tongue was glad.

I. Use, Information.

1. What need is there of Recollection before we come to pray, that we may not force upon ourselves what chance offereth, but may have a Prayer in our Hearts before we have it in our Tongues, Psal. 45.1. My Heart is inditing a good matter, I speak of the things which I have made touching the King, my Tongue is as the Pen of a ready Writer. Usually we offer to God a dough-baked Sacrifice. Only that I may not grate upon a tender Conscience, there is an habitual Preparation, and an actual Preparation.

The habitual Preparation lieth in a broken hearted Sense of our wants, radicated Inclination or bent of Heart towards God and Heavenly Things, and in a Confidence and Liberty towards God.

The actual Preparation lieth in such a Sense of our Necessities, as the present Case doth deserve; such a quickening of our desires after Heavenly Things, as may fill us with Life; such a remembrance of the Grace of God in Christ and our own Sincerity, that our Hearts may not reproach us, when dealing with God as a Father.

Again, I distinguish, that our requests are Ordinary, or Extraordinary.

Ordinary. When we ask daily supplies of Grace, having no particular straight, Temptation, Difficulty, or Business of moment then in hand. Here the Habitual Preparation, with little or no Actual Preparation▪ serveth in our daily Prayers for necessary Blessings.

Extraordinary, as in some notable trial, difficult Streight, Conflict, Temptation, or when we seek some special Benefit, and upon eminent Occasions; then as our Necessities are greater, so our Acts of Prayer are more earnest, Psal▪ 109 4. For my love they are my Adversaries, but I give myself unto Prayer. Our Lord Jesus Christ being in an Agony prayed more earnestly, 〈 in non-Latin alphabet 〉 , Luke 22.44. And so it resolveth this Case, What if I have not such a feeling of strong and earnest desire, or the over ruling bent of the general Inclination? Yet keep not off from Prayer. (1.) Good desires are to be asked of God. (2.) Such desires as you have must be expressed. (3.) Prayer is the usual way to quicken and increase them. (4) Turning away from God is the means to kill them.

2. It informeth us, what need we have of more help than our own, if we must find every Prayer in our Heart which we utter with our Tongues. Three things are necessary in Prayer. The Human Spirit or natural Faculty, that I may by my Understanding work on my Will. The New Nature, Faith, Hope and Love, to believe in God, and see him before me, to incline me to God as my chief good, and to hope for Benefit from him. The Divine Spirit to excite these Graces, Jude 20. Praying in the Holy Ghost. Rom. 8.26. The Spirit itself also helpeth our infirmities; for we know not what we should pray for as we ought, but the Spirit itself maketh Intercession for us with groanings that cannot be uttered. The Spirit works not on us as blocks, but as rational Creatures, nor does it blow on a dead Coal.

II. Use, Caution. Do not take everything for Prayer, which looks like it.

1. Bodily exercise. M • ny, by the Agitation of the bodily Spirits, work themselves into some vehemency; their Voice is heard on high, but the Heart is dead and cold, quibus arteriis opus est. These fill up only a little time with words, they pray for fashions sake, but sit down with the work wrought; they Pray, but do not look after the answer of Prayers, as Children shoot away their Arrows, but mind not where they fall. They find it in their Tongues, but not in their Hearts.

2. Carnal Vehemency Men may lust and long, but do not pray, I am. 4.2. Ye Lust, and have not. Motions of Lust are violent and rapid. Psal. 78.18. They tempted God in their Hearts, by asking Meat for their Lust. These ask things unlawful, or lawful things to a carnal purpose. Here is no gracious bent, for they do not prefer the best things in their desires, Mat. 6.33. Seek ye first the Kingdom of God, and the Righteousness thereof.

3. The fluency of Gifts. These make Prayer the work of Invention and Memory. The Tongue exciteth the fancy, but the Heart hangeth off from God. They that are Carnal may come behind in no Gift, but the Affections do not keep pace with the Expressions. These may personate Faith, Hope, and Love; but they have not that real Inclination, that Meekness, and Humility, which is necessary for the Addresses of a sinful Creature to God.

4. Natural Fervency.

(1.) They may be Instant and Earnest for temporal Blessings. They have no more to do with God, but only that he would deliver them from their troubles, Ier. 2.27. In the time of their trouble, they will say, Arise and save us, Exod. 10.17. Intreat the Lord your God, that he may take away this Death only. It is the temporal Inconvenience they mind, more than the removal of Sin; and they pray more to get ease of their trouble, than repent of their Sins which procured them.

2. If they pray for spiritual things, 'tis but a dictate of Conscience; not a desire of the renewed Heart, and such as is seconded with constant endeavors to obtain what we ask of God, and submission to the means and terms upon which the suit may be granted.

3. They soon grow weary, and give over, if they be not speedily relieved, Isa. 58.3. Wherefore have we fasted, say they, and thou seest not, &c. Mal. 3.13. Your words have been stout against me, saith the Lord; yet ye say, what have we spoken so much against thee? 2 King. 6.33. He said, this evil is of the Lord, what should I wait for the Lord any longer?

4. And usually there is more of murmuring than of Prayer in their Addresses to God. And that fervency which seemeth to be in them, floweth not from Humility Love and Hope; but from Pride, Bitterness and Diffidence; their Prayers are muddy, full of Passions, Doubts and Fears.

III. Use. To exhort us to find in our Hearts, whatever Prayer we make to God.

1. In Private Prayer. Let us come, as inclined by Love, as encouraged by Faith and Hope.

[1.] As inclined by Love. So we ask of God, all things in order to God. We first pray to God for God, and next for the Grace of the Redeemer, and then for all other subordinate Blessings, Psal. 73.25. Whom have I in Heaven but thee? and there is none upon Earth that I desire besides thee. Whatever quiets us in the neglect of God, or want of God, is esteemed more than God.

[2.] As encouraged by Faith and Hope.

(1) By Faith. Believing the being and bountiful Nature of God, Heb. 11.6. He that cometh to God, must believe that he is, and that he is a rewarder of them that diligently seek him. And believing his many Promises which are Yea and Amen in Christ, 2 Cor. 1.20. For all the Promises of God are in him Yea, and in him Amen. Believing his gracious Relation to those in Covenant with him, John. 20.17. I ascend to my Father, and your Father, and to my God, and your God. Mat. 6.32. Your Heavenly Father knoweth you have need of these things. Luk. 12.32. Fear not, little flock, it is your Fathers good Pleasure to give you the Kingdom.

(2.) By Hope, which is a certain and desirous Expectation of the asked and promised Blessing. None can come to God aright, but those that hope to be the better for coming. Christ has taught us, How to pray, and not to faint, Luk. 18.1. Luk. 11.7, 8.9. with 11.12, 13. God's not answering us, is no call to us to give over, but to go on still. There is hope in waiting, however matters go. 'It is best to resolve to lie at Christ's door, rather than take our answer and go away. Our Perseverance should show how we are affected with our wants, and how resolvedly we adhere unto and depend upon God; though' he seem not to pity us, but to pursue us with his strokes.

2. In Prayer with others. If either God direct their Tongues to speak to our Case▪ or in general requests suited to the Necessity of all Christians, we must find it in our Hearts, or else we are under a Distemper. Prayer is nothing else but the language of Faith, Love and Hope; of Faith, a believing of God's Being and Bounty, that he is willing and able to succor us; of Love, which directeth us to the prime Fountain of all the good we have and would have, and to the end, the Glory of God, and regulateth all our choices by it, and to those means which conduce to the enjoying of God; and of Hope, which is a desirous Expectation of the promised Blessing. If we have a Holy Fervour, a Confidence in the Power and Goodness of God, a Sense of Need, and Hope in his Mercy, we cannot but find it in our Hearts. Prayer is the language of an upright Heart feeling its own wants, and craving a supply of God. Prayer is a work of the inner man, not lifting up the Voice, but the Heart to God; it is the yearning of the Spirit, Rom. 8.26. The Spirit itself maketh Intercession in us, 〈 in non-Latin alphabet 〉 with groanings that cannot be uttered. Hannah spake in her Heart, only her Lips moved, but her Voice was not heard, 1 Sam. 1.13. The cry of the Lips doth not pierce the Clouds, Eccles. 5.2. Be not rash with thy Mouth, and let not thy Heart be hasty to utter anything before God. Have a care of raw, tumultuary, indigested thoughts; a man should before hand meditate on his wants, and the necessities of others, that he may be affected with them. Certainly Prayer must be gone about with Reverence. Some rush upon Prayer profanely, others carelessly. (1.) Some Prophanely; they go from their Pots to Prayer: They let loose their Hearts, eat and drink without Fear and Sobriety, profane their Mouths with Light and unfruitful Speech, and yet presently call to Prayer, as if every frame of Spirit were fit for this work. (2.) Others Carelesly; Prayer is gone about with little, or no Reverence at all; some talking, some trifling, some working, some toying, till the very instant of Prayer, yea till he that prayeth in the Name of the rest be upon his Knees, and hath begun the Prayer, which is offered up to God in all their Names; as if they had their Hearts at command in a moment. Or how can they come before God with that Confidence, Reverence, Humility, and Fervency, that is required in Holy Prayer, when they come reeking hot from their worldly Occasions? Then for the matter of these Prayers: There are certain common Blessings which we and others continually stand in need of, and for which we are continually to pray; as the increase of Faith, Patience, Meekness, Love, and the like. Do you desire these things? God will not reject the desires of an humble contrite Heart. Many things we desire, and lawfully may desire, which are not matters of that moment, that we should acquaint God with them, or seek to interest Providence in them; we do not expect, nor is it needful to require any special work of his for the performance of them, it is not seemly so to do; as in a lawful Game, a Man may desire to win rather than to lose, but it is not fit he should make a Prayer for it.

Object. But if another pray and I join with him, how do I find it in my Heart?

Ans. This is principally meant of personal secret Prayer, when we uncover our own sore, confess the Plague of our own Heart, 1 Kin. 8.38. Then the rule is, we must fit and proportion our Words to our Matter, and both Matter and Words to our Minds and Hearts.

A Sermon on Psalm L.5.

THIS whole Psalm setteth forth the erection of the Gospel Church, and the Ordinances thereof. Though the Gospel Kingdom came not with observation, that is, with external pomp and glory; yet much of the Majesty of the divine presence was discernible in it.

Clearly in the frame of the Psalm, you may observe a rejection of the legal worship, and an establishment of the Christian service, and the spiritual oblations which belong thereunto. Yet the expressions do rather represent Christ, as coming in the Majesty of a Judge, than a Lawgiver; for three reasons, I suppose.

1. Because there was judgment exercised on the Jews, for refusing to submit to Christ, and enter into the Gospel state.

2. Because in the Prophetical writings the two comings of Christ are frequently mixed; his first coming in humility, with his last coming in glory to judge the World.

3. Because those Laws and Ordinances, which were given by Christ at the erection of the Gospel Kingdom will be the matter about which we shall be judged at the last and universal day of Doom. For these, and other reasons, is Christ represented as a Judge, summoning the World into his presence, that the actions of men, good or bad, may be examined; that it may be known who have resisted and despised the Messias, and who have subjected themselves to him; that the former may be punished, and the other rewarded. We shall all one day be brought into the judgment, about the covenant we have made with God by Sacrifice. So much is intimated in the context.

In the words, Observe 1. God's charge to his Officers to summon the Court, Gather my Saints together. 2 The description of the parties, who are to appear in the judgment, My Saints that have made a Covenant with me by Sacrifice.

1. His charge to his Officers, whether Angels or others. None can hide themselves, but they must all appear before the Tribunal of Christ; for God will have them all brought together, from the four Winds or Corners of the Earth.

2. The description. That have made a Covenant. The word signifieth, cut a Covenant. In Covenants the sacrifices were cut asunder, and the Persons contracting went between the divided parts. As God bid Abraham take an Heifer, and a Ram, and a She-goat, Gen. 15.10. And he took unto him all these, and divided them in the midst, and laid each piece one against another ; and at evening, ver. 17. a smoking furnace and a burning Lamp passed between those pieces. And Ier. 34.18. They have not performed the words of the Covenant, which they had made before me, when they cut the Calf in twain, and passed between the parts thereof. The meaning of this rite was an Imprecation; so let them be cut asunder, that shall break this Covenant! The Heathens; Sic à Jove feriatur is, qui sanctum hoc fregerit foedus, ut ego hunc porcum ferio! Let Jupiter strike him dead, that breaks this Holy Covenant, as I strike this Swine! Thus are we said to cut a Covenant with God.

Now this Covenant is said to be made by Sacrifice. For (1.) There is no covenanting between God and sinful Man without a Sacrifice. And (2.) No Sacrifice will serve the turn to make the Covenant effectual, but only the blood of Christ, by which his Justice is satisfied, and Wrath appeased.

Doct. That God's People or Saints, are such as have made a Covenant with him by Sacrifice. For so they are described here.

Two things I must speak to. 1. About making a Covenant with God. 2. Why no Covenant can be made with God, without the interposing of, or respect unto a Sacrifice.

I. About making a Covenant with God. Sometimes a Covenant is said to be made by God, and sometimes made by us. It is made by God, as he hath appointed it, and stated the terms of it, and unalterably fixed them. Though there be a condescension in the Covenant Form, and therein God carrieth himself as a God of Grace; yet in fixing the term so unalterably, God carrieth himself as a Sovereign, Psal. 111.9. He hath commanded his Covenant forever. We must take the Covenant as God hath left it, not bring it down to our fancies and humors. Our making Covenant respects our stipulation, or binding ourselves to perform the conditions required on our part, when we heartily accept the Covenant as stated by God.

In every Covenant there is ratio dati, & accepti. Something given, and something taken. God will be our God, and we must be his people, Heb. 8.10. This is the Covenant that I will make with the House of Israel after those days, saith the Lord, I will put my laws into their Mind, and write them in their Hearts, and I will be to them a God, and they shall be to me a People.

Now God makes this Covenant, (1.) With respect to himself. (2.) With respect to us. (3.) With respect both to himself and us.

1. With respect to himself. To show the freeness and sureness of his Grace.

1. The freeness of his Grace. He might have required obedience from us out of his Sovereignty, as he is our Creator, and we are his Creatures; and given no other reason of his commands but this, I am the Lord ; without any promises, or contract made with us. But the absolute command of God, though it might exact obedience from us; yet it doth not carry such motives in its bosom to encourage us to perform it, as the Covenant. There was so much of Grace in the first Covenant: though the condition of it was perfect obedience, and the reward had a respect to our personal righteousness; yet God would covenant withal, and enter into bonds and terms of agreement with man, who was not his equal, but the work of his hands; and give his word to him to make him sure of Eternal Life; in case of perfect obedience. But the last covenant hath the honor, by way of eminency, to be styled a Covenant of Grace. As being made with us after a breach, with man fallen; so it is called a covenant of peace, Isa. 54.10. My Covenant of Peace shall not be removed, saith the Lord that hath mercy on thee. And because therein God hath manifested the glory of his redeeming Grace, and pardoning mercy, Eph. 1▪6. To the Praise of the glory of his Grace, wherein he hath made us accepted in the beloved. And because the terms are so gracious, that God will accept of our imperfect obedience, if it be sincere, it is called a Covenant of Grace. In short, when God was displeased with man for the breach of the first Covenant, yet he would enter into a new Covenant, to show the riches of his Grace and Mercy; And he giveth notice to fallen Man, and sendeth him word, that if he will put himself under this Law of Grace, he shall be loosed from the Curse, Luk. 1.77, 78, 79. To give knowledge of salvation unto his people by the remission of their sins, through the tender mercy of our God; whereby the day-spring from on high hath visited us; to give light to them that sit in darkness, and in the shadow of Death, to guide our Feet into the Way of Peace. And if we once enter into it, from first to last he dealeth with us upon gracious terms.

2. The sureness of his Mercy. We are now at a certainty, and may know what to expect from God, for he is pleased to enter into bonds, and to make himself a Debtor by his own promises. Mercy and Truth are the Iachin and Boaz, Micah 7.20. Thou wilt perform the Truth to Jacob, and the Mercy to Abraham which thou hast sworn unto our Fathers from the days of old. It was Mercy to Abraham, with whom the Covenant was made, Truth to Jacob, to whom it was made good. So Psal. 25.10. All the paths of the Lord are Mercy and Truth, to such as keep his Covenant and his Testimonies. We may enter our plea, and claim. And therefore we are said to take hold of his Covenant, Isa. 56.4. Heb. 6.18. That by two immutable things, in which it was impossible for God to lie we may have strong consolation, who have fled for refuge to lay hold on the hope set before us. Here is our sure stay and encouragement, and we may challenge the privilege as ours by God's donation.

2. With respect to us.

1. To leave the greater bond and obligation upon us; For there is, besides his right, our own consent. Therefore he would deal with us in the way of a Covenant, rather than in the way of absolute sovereignty. God seeth how slippery and unstable our Hearts are, that we love to wander; and therefore he will bind us to our duty by a solemn Covenant, which everyone of us is personally to make for himself to God. Ezek. 20.37. I will cause you to pass under the rod, and I will bring you into the bond of the Covenant, We pass under God's rod, as Sheep were told going out of the fold. And we enter into the bond of the Covenant, that we may be bound to God the faster, God taketh us to be firmly obliged to him, and it is dangerous to break with him after such consent.

2. To make us more willing; therefore we enter upon his service by choice. We are not at liberty to engage, or not engage; but God chooseth to rule us by consent, rather than by force; with a Scepter of Mercy, rather than a Rod of Iron, Isa. 56.4. Thus saith the Lord to the Eunuchs, that keep my Sabbaths, and choose the things that please me, and take hold of my Covenant. And God taketh this way, as suiting best, partly, with the nature of a reasonable creature, who is to be led rather than driven; to be drawn by his own consent, Hos. 11.4. I drew them with Cords of a Man, with bands of love. And partly, as suiting with the tenor of his Gospel dispensation; Gospel Grace useth no force: it is not extorted, but willing obedience which God now looketh for, Psal. 110.3. Thy people shall be willing in the day of thy power.

3. To put an honor upon his Creatures. Surely it is an honor to be God's Confederates, an honor vouchsafed to his people above all others, Deut. 26.18, 19. The Lord hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou should • t keep all his Commandments. And to make thee high above all the Nations that he hath made, in praise, and in name, and in honor; and that thou mayest be an holy people unto the Lord thy God, as he hath spoken. Surely it is the glory of any people to be in Covenant with God. The meanest relation to him is above all the privileges in the World. God's honorable relation attends this Covenant interest. They are his Children, John 1.12. As many as received him, to them he gave power to become the Sons of God, 1 Joh. 3.1. Behold! what manner of love the Father hath bestowed upon us, that we should be called the Sons of God. They are his friends, I am. 2.23. Abraham was called the friend of God, Joh. 15.14. Ye are my friends, if ye do whatsoever I command you. It is a Covenant of amity▪ they are his friends, his dear Children. Surely this is a great favor.

3. With respect to both parties. That both parties might be engaged to each other by mutual consent. Without it God is not bound to us, nor can we be knit and tied to the Lord. We are said to be joined to the Lord by this Covenant, Ier. 50.5. Come and let us join ourselves to the Lord in a perpetual Covenant, that shall not be forgotten, and to cleave to him, as a Girdle cleaveth about the Loins of a Man, Ier. 13.11. For as a Girdle cleaveth unto the Loins of a Man, so have I caused the whole House of Israel▪ and the whole House of Judah, to cleave to me, saith the Lord; that they might be to me for a People, and for a name, and for a praise, and for a glory. God is not bound to us as he is not to any Creature, no not to the Angels in Heaven; yea he is altogether free before the contract; but is pleased, for our good and benefit, to enter into bonds, and is pleased to bind himself to bless us. And it was not fit we should be possessed of such benefits, without being bound to God, and coming into some nearness to him. For in the Covenant, God doth manifest himself in the most familiar way to his People; and therefore will have this mutual bond to precede, that he and his creatures might come near to each other with the greatest familiarity, and bind themselves to each other by reciprocal engagements and consents.

II. That no Covenant can be made with God, without the interposing of, and respect unto a sacrifice.

1. In the old Church, when Israel entered into Covenant with God, there were solemn sacrifices. The manner you have described, Exod. 24. from verse. 4. to the 10 th. And explained by the Apostle, Heb. 9.19, 20. When Moses had spoken every Precept unto all the People according to the Law, he took the blood of Calves and of Goats, with Water and scarlet Wool, and Hyssop; and sprinkled both the Book and all the People, saying, This is the Blood of the Testament, which God hath enjoined unto you. In this Action you may observe, that after the writing of the Law, Moses built an Altar under the Hill, and twelve Pillars, according to the Twelve Tribes of Israel, Exod. 24.4. The Altar represented God, the first and chief party in the Covenant; And the twelve Pillars of stone represented the other confederate Party, the People of Israel, who were to come before the Lord as his obedient People. Now both the parties were not only thereby dead representation, or in Image, and Figure; but there were also lively Types of the Glory and Presence of the God of Israel, for it is said, verse 10. They saw the God of Israel, and there was under his feet as it were a paved Work of a Sapphire Stone, and as it were the Body of Heaven for clearness. God was there in great Majesty to Solemnize the Covenant; You know Heaven is his Throne; and the Church his Foot-stool. Therefore when the Church was desolate, it is said, Lam. 2.1. God remembered not his footstool in the day of his Anger. On Israel's part there were present Moses and Aaron, and Nadab and Abihu, and Seventy of the Elders of Israel; and they were to worship afar off, verse. 1. To express their reverence to this great God, who was to enter into Covenant with them. Moses alone was to come up to Jehovah, but the Elders went up but half way. Moses went up unto the top of the Mount in a Dark Cloud, as the Mediator; and the People abode beneath at the foot of the Mount; and the Elders went up but half way. Well then the Covenant is propounded to the People; Moses came and told the People all the words of the Lord, and all the judgments. And they make Answer, All the words which the Lord hath said will we do, verse. 3. But before the full confirmation of his Covenant, you read that Moses sent the Young men of the Children of Israel, who offered Burnt-offerings, and sacrificed Peace-offerings of Oxen unto the Lord, v. 5. The Young men, that is, the first-born, who had the right of Priest-hood, before the Levites were chosen, and taken instead of the first-born of Israel, Numb. 3.41. And by their Burnt-offerings and Peace-offerings it was declared, that we cannot enter into Covenant with God, without sacrifices. These sacrifices did Figure the Death of Christ, and the benefits thence accrueing to us. There were Burnt-offerings, to show the means of their propitiation with God; and Peace-offerings, to show their thankfulness for the peace and Salvation which by it they obtained. The next thing in this Action was, that Moses took half the blood, and put it in basons, and half the blood he sprinkled on the Altar, verse. 6. And then he took the Book of the Covenant and read in the Audience of the People, and they said, All that the Lord hath said will we do and be obedient, verse. 7. Then he took the rest of the blood, and sprinkled it on the People. He sprinkled it on the Altar, to show that God took upon him an obligation to bless. And the reading of the Book of the Covenant, in the Audience of the People, showeth, That those that will enter into Covenant with God, should understand their Duty, and be ready to fullfil it. Then he took the blood and sprinkled it on the People, and said, Behold the blood of the Covenant, which the Lord hath made with you concerning all these words, verse. 8. The blood sprinkled on the People, may be meant of the twelve Pillars set up to represent the People; They take an obliga ••• n to obey: One Party is not bound, and the other free, but both bound to each other.

Thus the first Covenant was not dedicated without the blood of a sacrifice. Well then, God is the principal Party covenanting, and binding himself to the People by his Promises: And the People binding themselves to his precepts, that they might avoid the penalty threatened, and obtain the blessings promised. And this Covenant was confirmed by blood, and this blood sprinkled, and so made inviolable.

There is but one circumstance more, and that is, Vers. 11. And upon the Nobles of the Children of Israel he laid not his hand; also they saw God and did eat and drink. That is, these select and chosen men, the Elders spoken of before, were not hurt and affrighted by God; and did feast in his presence, in token of their reconciliation with him, and joy in his grace. This was the way of entrance by the Jewish Church, all which are Mysterious and Typical. God that otherwise driveth a sinner from him, is made propitious to us, that we need not be af • righted at his presence; yea may hope for all good things from him; yea we m • y feast cheerfully in his presence.

2. The Christian Church doth also make a covenant with him by sacrifice. This will app • ar in three things, (1.) tha • Christ's death hath the true notition and virtue of a sacrifice. (2.) That this sacrifice hath respect to the covenant of Grace; 3.) That our manner of entering into Covenant with God, is by the same moral acts, by which they were to be Conversant about a sacrifice.

1. That Christ's Death hath the true Notion and full virtue of a Sacri •• ce.

1. The true notion, Ephes. • 2. He hath loved us, and hath given himself for us, an offering and a sacrifice to God for a sweet-smelling savor. His death is a mediatory sacrifice, a propitiatory sacrifice, for the expiation of the sins of his People. In all the sacrifices of the Law there was shedding of blood, without which was no remission of sins. All were killed, • laid: Some were burnt, some roasted, some fried on coals, some seethed in pots; All which were but shadows of the painful sufferings of our Lord Christ, which he endured for our sins. Christ is the only true and real sacrifice, wherein provoked justice doth rest satisfied. Christ, in this sacrifice, was the Priest, who, as God, did offer up himself, Heb. 9.14. Who through the eternal Spirit offered himself without spot to God. As man, he was the sacrifice, Heb. 10.10. By which will we are Sanctified, through the offering of the Body of Jesus Chr • st once for all. We may add also, that he was the Altar whereupon this sacrifice was offered; For as the Altar doth sanctify the gift, Matth. 23.11. So doth his Godhead add an infinite value to his sufferings, Act. 20.28. Feed the Church of God which he hath purchased with his own blood.

2. It hath the full virtue of a sacrifice. For sacrifices had a three-fold respect, To God, to Sin, and to Man. God is pacified, Sin expiated, and Man delivered and freed. All these concur in Christ.

1. As to God, who in the Mystery of redemption, is considered as the Supreme and Universal Judge: He is Pacifyed and Satisfied by the sacrifice of the Lord Jesus Christ, as the party offended. So he pitied Man, found out a ransom and sacrifice for our atonement. As the Supreme Law-giver and Judge of mankind, so he is to receive the Ransom, Sacrifice and Satisfaction; or else to punish us, as we have deserved; For before this Supreme Judge man standeth guilty and liable to Death. But Christ made his Soul an offering for sin, Isai. 53.10. He undertook the penalty due to us for sin. And therefore he is said to give himself for us as a Propitiation, 1. John 2 2. And he is the propitiation for our sins. And God intended him as such, Rom. 3.25. Whom God hath set forth to be a propitiation through faith in his blood, 1 John 4.10. Herein is love, not that we loved Go • , but that he loved us, and sent his Son to be the propitiation for our Sins. Now propitiation implieth his being pacifi • d and appeased, so as to become propitious and merciful forever to sinful man, submitting to the to the terms of his Covenant.

2. As to sin. So he is said to expiate, abolish and purge it, Heb. 1.3. When he had by himself purged our sins, he sat down, on the right hand of the Majesty on high. As God would not be appeased without a Sacrifice or Satisfaction; So sin could not be purged, without bearing the Punishment. When the Sacrifice was offered and made on the behalf of sinful man; then was Sin purged, or expiated, or made removeable, upon certain terms, determined by God our Supreme Judge and Law-giver. The Blood of Christ hath done that, which will remove the Guilt and Pollution of it, when rightly applied.

3. As to the Sinner, he is delivered and freed from Sin. That is, the sinning party, making use of God's Remedy, is reconciled to God, Col. 1.21, 22. And you who were sometimes alienated, and Enemies in your Mind by wicked works, yet now hath he reconciled in the Body of his Flesh, through Death. The Sin is not reconciled to God, but the Sinner is; and being reconciled, is pardoned, Eph. 1.7. In whom we have Redemption through his Blood, the Forgiveness of Sins. And also sanctified, Heb. 13.12. Wherefore Jesus, that he might sanctify the People with his own Blood, suffered without the Gate. That is, there is enough done to sanctify the Party, and consecrate him to God. Yea perfected, Heb. 10.14. By one offering he hath perfected forever, them that are sanctified. There needeth no other Sacrifice, no other satisfaction; for by this Sacrifice he hath obtained all things necessary to Salvation. There needeth no more to satisfy Justice, or to procure Salvation for his People, in the way of a Sacrifice.

2. That the New Covenant is made and confirmed by virtue of this Sacrifice, and without it there is no Admission to the Grace of it.

1. By it Christ is authorized to offer the terms, and dispense the Benefits of it, Heb. 13.20. The God of Peace, that brought again from the dead the Lord Jesus, that great Shepherd of the Sheep, through the Blood of the Everlasting Covenant. That Blood of the Everlasting Covenant hath a double reference there; to the God of Peace, which is the Title of God: God's wrath was appeased, and his Justice satisfied, by the full recompense which was made for our offenses through the Blood of the Covenant: So he is the God of Peace. And also to his bringing back Christ again from the dead, as having done his work, and satisfied to the uttermost farthing; and so God investeth him with his Office, as being the great Shepherd of the Sheep: That is, a Power of saving that which was lost, or recovering the Poor stray Sheep out of the Power of the Wolf, that they may be brought again into the Pasture, and enjoy the Privileges of God's flock.

2. By this Sacrifice the Benefits of the New Covenant are sealed, ratified, and conveyed to us. As is evident from the words of our Savior, in the Institution of the Lord's Supper, This Cup is the New Testament in my Blood, which is shed for you, Luk. 22.20. Or, This is my Blood of the New Testament, which is shed for many, for the Remission of Sins, Mat. 26.28. Wherefore we have the New Covenant, the Blood confirming this New Covenant; which is the Blood of Christ, shed for the Remission of Sins, as the principal Blessing of the New Covenant; which promise had been in vain, if Christ's Blood had not been shed to satisfy Divine Justice. So that this is the firm and immutable basis, upon which this Covenant is fixed; otherwise a Covenant between God and sinful man had not been stable. So in other places, Zach. 9.11. By the Blood of thy Covenant, I have sent forth thy Prisoners out of the Pit, in which is no water. All our deliverance cometh by the Covenant, and by the Blood of the Covenant; not only as a promised, but as a purchased Blessing. It is by the Blood of the Covenant that we are pardoned, by the Blood of the Covenant that we are sanctified, by the Blood of the Covenant that we are perfected forever.

3. That our manner of entering, or renewing Covenant with God, is by the same Moral Acts, by which they were conversant about the Sacrifices. To understand this, let us see what the Sacrifices did import.

1. They were glasses to represent their Misery, and the debt contracted by Sin. And therefore the Apostle calleth them, The hand-writing of Ordinances that was against us, and was contrary to us, Colos. 2.14. For by the killing of the beast it was testified, that they deserved to die themselves. Their Sacrifices were a public Testification of their Guilt; an acknowledgment of the Debt, rather than an Acquittance. So Heb. 10.3. In those Sacrifices there is a remembrance again made of Sins every Year. And that is the Reason, why it is said, Psal. 51.17. The Sacrifices of God are a broken Heart. Everyone that offered Sacrifice, was in a broken-hearted manner to profess and acknowledge that he was worthy to die for his Sins. And doth not the same Obligation lie upon us▪ if we would make a Covenant with God, by virtue of the great Sacrifice of Atonement offered to God for the whole Congregation of God's people? Surely the curse of the Law bindeth us over to Eternal wrath: And this must be assented unto, and subscribed by every man's Conscience, with much brokenness of Heart. Cold thoughts of Sin beget but cold thoughts of Christ: For every man's value and esteem of the Remedy, is according to his sense of the Misery. If we are not deeply affected with our lost Condition, Christ is of little use to us. It is the c • ntrite and broken Heart, which doth most relish the Grace of the Redeemer.

2. Sacrifices were figures of the Mercy of God, and the Merit of Christ, viz. of his Death and Obedience, Heb. 9.13, 14. If the Blood of Bulls and of Goats, and the Ashes of an Heifer, sprinkling the unclean, sanctifieth to the purifying of the Flesh; how much more shall the Blood of Christ, who through the Eternal Spirit offered himself without spot to God, purge your Conscience from dead works, to serve the living God? So Heb. 10.5, 6, 7. Wherefore, when he cometh into the World, he saith, Sacrifice and Offering thou wouldest not, but a Body hast thou prepared me: In burnt Offerings and Sacrifices for Sin thou hadst no Pleasure. Then said I, Lo I come, to do thy Will, O God. So that the Sacrifices were to represent Christ to them, without which they did little else than qualify for legal Privileges. Therefore it behooved everyone that would make Covenant with God, to own the promised Messiah, the Surety who died for Sin, and the great Sacrifice of Atonement, the Lord Jesus Christ. And is not this incumbent upon us, who would make and renew Covenant with God? What is required of us in the Eucharist, but to bless God for all his Mercies, especially the gift of his Son to die for us? That which was promised and prefigured, is now accomplished. Surely the Death of Jesus Christ is the only true means of Redemption and Propitiation for Sin, which must be acknowledged with all joy and thankfulness.

3. They were Obligations to Duty, and that worship and Obedience which we owe to God. For a man by offering a • east, did in effect devote himself and all his Power and Strength to God. The Worshipper was to Consecrate himself wholly to his Service. So Rom. 12.1. I beseech you by the Mercies of God, that ye present your Bodies a living Sacrifice, Holy and Acceptable to God, which is your reasonable Service This was the Interpretation of the rites of the Law, and the reasonable part of that Worship. And are not we to give up ourselves to God, with a sincere firm Resolution of new Obedience? Thus for our Humiliation, the Sacrifices revealed our Misery; for our Consolation, they propounded the Remedy of Grace; and in order to our Sanctification, they taught us gratitude and new Obedience. But their chief and first Relation was to Christ, without whom our Misery had been in vain discovered, and Holiness of Life to little purpose required, for we have all from him.

I. Use. To press you to enter into Covenant with God, especially being encouraged thereunto by the Atonement and Reconciliation made by Christ. You have no Benefit by it, till you personally enter into the Bond of it. It is true, God being pacified by Christ, offereth Pardon and Acceptance on the Conditions of the Gospel; but we do not actually partake of the Benefit, till we perform those Conditions. Though the price be paid by Christ, accepted by the Father; yet we have not an actual Interest, through our own default, for not accepting God's Covenant. The Covenant of Nature lieth upon us, whether we consent or no; because that is a Law, but this is a Privilege, and therefore we must man by man make out our Title and Claim. What shall we do?

1 Bless God for this Grace. That when man had irreparably broken the first Covenant, and fallen from his State of Life, and all the World left under guilt and a curse, Rom. 3.19. All the World is become guilty before God. That God took occasion by this Misery, to open a door of hope to us by Christ, 2 Cor. 5.19. God was in Christ reconciling the World unto himself. And hath set up a new Court of Righteousness and • ife, where Sinners may appear, where Grace taketh the T • rone, and the Judge is Christ, and the Rule of proceeding is the Gospel, and upon Faith and sincere Obedience we may be accepted. O let us run for refuge to this Court, take Sanctuary at this Grace, Heb. 6.18. Who have fled for refuge, to lay hold upon the hope set before us. The Lord standeth with Arms open to receive us, if we will but acknowledge our Iniquities, Ier. 3.13. Only acknowledge thine Iniquity, that thou hast transgressed against the Lord thy God. 1 John 1.9. If we confess our Sins, he is faithful and just to forgive us our Sins, and cleanse us from all unrighteousness: Judge and Condemn ourselves for them, 1 Cor. 11.31. If we would judge ourselves, we should not be judged. With Penitent and Contrite Hearts, the self-condemning Sinner is acquitted, Luk. 18.13, 14. The Publican standing afar off, would not lift up so much as his Eyes to Heaven, but smote on his Breast, saying, God be merciful to me a Sinner. I tell you, this man went down to his House justified, rather than the other: For everyone that exalteth himself, shall be abased, and he that humbleth himself, shall be exalted.

2. Own Christ as the Son of God, and the Redeemer of the World, and the Fountain of your Life and Peace. For till we own the Mediator of the Covenant, we have not the Benefit of the Covenant. Though his Blood be shed, 'tis not sprinkled on us, Heb. 12.24. And to Jesus the Mediator of the New Covenant, and to the Blood of sprinkling, that speaketh better things than the Blood of Abel. Nor can it be pleaded by us with any Comfort and Satisfaction. Therefore you must own him, John 20.28. My Lord, and my God. At least prize and esteem him, Phil. 3.8. I count all things but loss, for the Excellency of the Knowledge of Christ Jesus my Lord. And use him to the ends for which God hath appointed him, John 1.16. Of his fullness have all we received, and Grace for Grace. And 1 Cor. 1.30. But of him are ye in Christ Jesus, who of God is made unto us Wisdom, and Righteousness, and Sanc • ification, and Redemption. Let him be to you, what God hath appointed him to be; and do for you, what God hath appointed him to do for Poor Sinners, Micah 5.5. This man shall be the Peace ; that is, in him alone will we seek it; this is the Blood of the Covenant.

3. Devote yourselves to God, to serve him and please him, Isa. 44.5. One shall say, I am the Lord's, and another shall call himself by the Name of Jacob; and another shall subscribe with his hand unto the Lord, and surname himself by the House of Israel. And Ezek. 16.8. I entered into a Covenant with thee, and thou becamest mine Now this must be done sincerely. Not only with a Moral Sincerity, not to dissemble; but with a Supernatural Sincerity, Deut. 5.29. O that there were such an Heart in them, that they would fear me, and keep all my Commandments always! 'It is done to God, who will not be mocked. And every Consecration implieth an Execration. But for the present, see no Lust be reserved. If you live, or resolve to live in any known Sin, or do not resolve against it; God will say, What hast thou to do to take my Covenant in thy mouth, Psal. 50.16. If there be any unsincerity, the Covenant is marred in the making, Psal. 78.37. Their Heart was not right with him, neither were they steadfast in his Covenant. If there be any partial reserve, the Heart is not right. All former Vanities must actually be renounced.

4. Having made Covenant with him, you must be exact in keeping it, Psal. 25.10. All the paths of the Lord are Mercy and Truth to such as keep his Covenant and his Testimonies. Therefore be ever mindful of it, 1 Chron. 16.15. Be ye mindful always of his Covenant. Deut. 4.23. Take heed to yourselves, lest ye forget the Covenant of the Lord your God: Do not deal falsely in it, upon any Temptation whatsoever, Psal. 44 17. All this is come upon us, yet have we not forgotten thee, neither have we dealt falsely in thy Covenant.

5. Take heed of an unmortified Heart. For an unmortified Professor will never be faithful with God. Every Sacrifice shall be salted with Salt, Mark 9.49. Remember God's Judgments upon those that have broken his Covenant, Levite. 26.25. I will bring a Sword upon you, that shall avenge the quarrel of my Covenant. Isa. 14.5. The Earth also is defiled under the Inhabitants thereof, because they have transgressed the Laws, they have broken the Everlasting Covenant. Entring into Covenant is called entering into a Curse, Nebem. 10.29. They clave to their Brethren, their Nobles, and entered into a Curse, and into an Oath to walk in God's Law, and to observe and do all the Commandments of the Lord our God, and his Iudgments and his Statutes.

A Sermon on Psalm Cxxvii.3.

THis Psalm beareth Title, A Song of degrees for Solomon; In the Margin, it is of Solomon, or concerning Solomon, that is, spoken in the Spirit of Prophecy concerning him; indeed the passages are in their intrinsic meaning, applicable to him. He was a builder of the Temple, and an inlarger of the State and Dominion of the Jews. There is a plain Allusion to his Name, Jedediah, and Solomon, in the latter end of the second verse, For so he giveth his beloved Sleep ▪ For Jedediah, see 2 Sam. 12.24, 25. She bare a Son, and he called his Name Solomon, and the Lord loved him; and he sent by the Hand of Nathan the Prophet, and he called his Name Jedidiah, because of the Lord, i. e. Beloved of the Lord. And for his other Name, Solomon, see 1 Chron. 22.9, 10. Behold a Son shall be born to thee, and he shall be a man of rest; and I will give him rest from all his Enemies round about; for his Name shall be Solomon, ( i. e. Peaceable) and I will give Peace and Quietness in his days. He shall build an House for my Name, and I will be his Father, and he shall be my Son; and I will establish the Throne of his Kingdom forever. Well now! it is in vain for you, Absalom, and Adonijah to set your Wits on the rack, to torture yourselves with your own Ambition: God will give Jedediah the Kingdom, and he shall be Solomon, have Rest and Peace. We read in the History, 2 Sam. 15.2. Absalom rose early in the Morning, and stood in the Gate, to salute everyone that passed by ; Adonijah made a great bustle. But God's will concerning Jedediah shall stand: H • was to be the Builder, he was to be the Son, by whom the Succession of the • egal line was to be continued. Upon this David comforteth himself, and acknowledgeth God's Mercy. Lo! Children are an Heritage of the Lord, and the Fruit of the Womb is his Reward.

In the Words, Children are represented as a Blessing. In which are two things. 1. The Author from whom Children come, from the Lord. 2. The Quality in which we receive this Blessing, set forth by a double Notion, (1.) As an Heritage, (2.) As a Reward.

The Word Heritage is often, by an Hebraism, put for a man's Portion, be it good or bad. It is used in a bad sense, as Job 20.29. This is the Portion of a wicked man from God, and the Heritage appointed unto him by God. In the good sense, Isa. 54.17. This is the Heritage of the Servants of the Lord.

Reward is put for any Gift that cometh by Promise, or with respect unto Obedience. Because in a Promise there is a contract implied, if we will do so and so, God will do so, and so for us.

Doct. It is a Blessing that we have from God, and so it should be accounted, that we have Children born of our Loins.

It is not only a bare gift, so it is to the Wicked; but a Blessing, one of the Temporal Mercies of the Covenant, Psal. 128.1. Blessed is everyone that feareth the Lord, that walketh in his ways. One of the Blessings is, Ver. 3. Thy Wife shall be as a fruitful Vine by the sides of thy House, thy Children like Olive Plants round about thy Table. This is a part of our Portion and Heritage, the Saints have so acknowledged it, Gen. 33.5. Who are these with thee? And he said the Children, which the Lord hath graciously given thy Servant. Jacob speaketh like a Father, and like a godly Father: Not only given, but graciously given. As a Father, he acknowledged it a Gift; as a godly Father, coming from mere Grace.

This may be gathered from the Story of Job. Compare Chap. 1. ver. 2, 3. with 18, 19. Observe, when his Blessings are reckoned up, first his numerous Issue is mentioned before his great Estate. The chief part of a man's Wealth and Prosperity, are his Children; the choicest of outward Blessings, Children are first mentioned. But observe again, in the 18. and 19. verses, the loss of Children is mentioned as the greatest Affliction, to put the top-stone upon his Trial, the last Affliction is the saddest, and so giveth the dead stroke.

1. There is much of God's Providence exercised in and about Children.

(1) In giving Strength to conceive. It is not every ones Mercy, Sarah obtained it by Faith, Heb. 11.11. Through Faith Sarah received Strength to conceive Seed. Though bringing forth Children be according to the course of Nature, yet God hath a great hand in it. Many Godly Parents have been denied the Benefit of Children, and need other Promises to make up that want, Isa. 56.4, 5. Thus saith the Lord unto the Eunuchs that keep my Sabbaths, and choose the things that please me, and take hold of my Covenant. Even unto them will I give in mine House, and within my Walls, a Place and a Name better than of Sons, and of Daughters, I will give them an Everlasting Name, that shall not be cut off.

(2.) In Framing the Child in the Womb. It is not the Parents, but God. The Parents cannot tell whether it be Male or Female, Beautiful or deformed; they know not the number of the Veins and Arteries, Bones and Muscles. See Psal. 139.13, 14, 15, 16. For thou hast possessed my Reins, thou hast covered me in my Mothers Womb. I will praise thee, for I am fearfully and wonderfully made, marvelous are thy works, and that my Soul knoweth right well. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the Larth. Thine Eyes did see my substance, yet being imperfect, and in thy Book all my members were written, which in continuance were fashioned, when as yet there was none of them. There is a great deal of Work-man ship in the Body of Man, it is a curious piece of Embroidery. Angels sang at Mans Creation, Job 38.7. When the Morning Stars sang together, and all the Sons of God shouted for joy ; and they admire at his Resurrection. What is God about to do?

(3.) In giving Strength to bring forth. The Heathens had a Goddess, which presided over this work. His Providence reacheth to the Beasts. It is by the Lord that Hinds do calve, Psal. 29.9. The Voice of the Lord maketh the Hinds to calve ; and there is a Promise to them that fear him, 1 Tim. 2.15. She shall be saved in Child-bearing, if they continue in Faith and Charity, and Holiness with Sobriety. It must be understood, as all temporal Promises are, with the exception of his Will; but thus much we gather, that it is a Blessing, which falleth under the care of his Providence; and that by Promise, so far as God seeth fit to make it good. Rachel died in this Case; every godly Woman hath not this deliverance. So did Phinehas his Wife, 1 Sam. 4. latter end. God might have taken this advantage against you, to have cut you off. If deliverance were not so ordinary, it would be accounted miraculous. The Sorrows and Pains of Travel are a Monument of God's displeasure, Gen. 3.16. Unto the Woman he said, I will greatly multiply thy Sorrow, and thy Conception; in Sorrow shalt thou bring forth Children. Womens Pains are more grievous than the Females of any kind, to preserve a weak Vessel in great danger, and for the Child, a Sentence of Death way-laid it, as it was coming into the World.

(4) The Circumstances of Deliverance. In every Birth there are some new Circumstances, to awaken our Stupid Thoughts to consider the Work of God: For God doth all his works with some variety, lest we should be cloyed with the commonness of them.

2. They are a great Blessing in themselves; and the more of them, the greater Blessing; and therefore should they be acknowledged and improved as Blessings. Certainly there is a more special favor shown us in our Relations, than in our Possessions, Prov. 19.14. House and Riches are the Inheritance of Fathers▪ • ut a good Wife is from the Lord. So for Children. By them the Parent is continued, and multiplied: They are a part of himself, and in them he liveth▪ when • e is dead and gone. It is a shadow of Eternity, nodosa Eternitas ; therefore the outward appurtenances of Life are not so valuable as Children. Besides, they are capable of the Image of God. By them the World is Replenished, the Church multiplied, a people continued, to know, love and serve God, when we are dead and gone. We read of Christ's rejoicing in the habitable parts of the Earth, and his delights were with the Sons of Men. Prov. 8.31. In the habitable parts of the World, there are great Whales; but Men were Christ's delight. Especially to God's Confederates, or Parents in Covenant with God, are Children a greater Mercy. David was such an one, these are Sons and Daughters born to him, Ezek. 16.20. These are visibly the Children of God, and in a most proper sense an heritage from the Lord. It is said, Gen. 6.12. The Sons of God saw the Daughters of men, that they were fair, and they took them Wives of all which they chose. Seth begat Sons and Daughters to God. See Gen. 10.21. Unto Shem, also, the Father of the Children of Eber, the Brother of Japheth the Elder, even to him were born Children. The Persians, Lydians, Assyrians, Syrians ; these who were possessed of the Empire of the World, and all the rich Spices and Treasures of the East, he hath not his denomination from them, but from the Children of Eber ; a people a long time kept under, before they could grow into a Nation; but they were the People of God, who retained his true Worship. Their's were the Promises, the Adoption, and the Glory. See that place 1 Cor. 7.14. For the unbelieving Husband is sanctified by the Wife, and the unbelieving Wife is sanctified by the Husband; else were your Children unholy; but now are they holy: Reasons are à notioribus, from some things plainer than the things they are to prove. The scope of it is to hold forth some privilege to Believers, not common to others who are Infidels; for it is for the Believers sake that the other is sanctified; If it were a common privilege, the unbelieving Husband had been as much sanctified in himself, as in his Wife, Well then, it is some special privilege, not common to the Marriage of an unbelieving couple. Aga • n, whatever this privilege be, it is something of importance; for therefore is it mentioned negatively, and positively; which the Holy Ghost useth not to do, but in weighty cases; negatively, they are not as other Children, unclean ; but positively, they are holy. Again, mark the gradation; The unbelieving Husband is sanctified by the Wife, and the unbelieving Wife is sanctified by the Husband; else were your Children unholy, but now are they Holy. To be sanctified is more than to be lawful; and to be holy is more than to be sanctified. All things, as Meats, Drink, Marriage, Estate, are lawful to an Infidel; but not sanctified, for they are sanctified by the Word and Prayer: and many things are sanctified, which are not holy; as Gold, Silver, Goats Hair, when they were dedicated to God, they were changed in use, not in nature. The unbelieving Husband to whom all things are impure, he is sanctified, that is, set apart to serve God's providence to this holy end and use, that the believing Wife may bring forth Children to God. As a Nobleman Marrying a Beggar, conveyeth Nobility to the Children. Now having laid this foundation, let us see what is the meaning of, not being unclean, but holy. The unclean under the Law, were those that might not come into the Sanctuary, or into the Temple. Holiness qualified for worship, and made capable of Ordinances; What God hath cleansed call not thou common or unclean, Act. 10.15. saith God to Peter, speaking of the Gentiles as capable of Gospel Privileges. And so we have found out the sense, the Children are Holy; though sinners by nature, yet dedicated to God, and by virtue of the Parent's Covenant accepted into the visible Church. This agreeth with the exact rules of friendship, to be a friend to us and our Families; as David was to Mephibosheth, for Jonathan's sake, 2 Sam: 9.7. Fear not, for I will show thee kindness for Jonathan thy Fathers sake. So Rom. 11.28. As concerning the Gospel they are Enemies for your sake, but as touching the Election they are beloved for the Fathers sake. For so many thousand years. This is a friendship like God, whose kindness is expressed in a way becoming himself. Well then, every Child is capable of dedication to God, in the solemn way of an Ordinance. 'Twas a grief to Gehazi to have the Leprosy cleave to him and his Posterity; it is a comfort to you that your Children are Holy; Another Leper was born of him, another Child is born to God of you.

More especially when the Covenant breaketh out, then Children are a blessing indeed, an Heritage from the Lord, Gen. 9.25, 26. Cursed be Canaan, a servant of Servants shall he be to his Brethren. And he said, blessed be the Lord God of Shem. Ham is cursed in the person of Canaan, whose progeny was excluded from the Grace of the Ordinances. Instead of blessing Shem, as he had cursed Cham, Noah blesseth and praiseth God, Blessed be the Lord God of Shem. God is his God, that is happiness enough, which is to be ascribed to his Grace. But to return, God hath implanted an affection in Parents to their Children; he hath a Son himself, and he knoweth how he loveth him, and he loveth him for his holiness, Heb. 1.9. Thou hast loved Righteousness, and hated Iniquity; therefore God, even thy God, hath anointed thee with the Oil of gladness above thy fellows. So many times, in a condescension to good Parents, he bestoweth this privilege, that they shall have Godly Children. Look as, to a Minister, those whom he converts to God, they are his Glory, and his Joy, and his Crown of rejoicing, at the day of the Lord, 1 Thes. 2.19, 20. So as to those whom we have been a means to bring into the World, if they are in the Covenant of Grace; it is a greater blessing, than to see them Monarchs of the World.

3. 'It is a gift and a blessing dispensed as a reward and heritage, with respect to the obedience or disobedience of their Parents. God would by all ways and means engage us to godliness; now because our temporal happiness or misery much dependeth upon our Relations and Children, he would make this one motive to invite us to walk in his ways. This is one way or means to let in happiness or trouble upon us. Sometimes he promiseth Children▪ and flourishing Children, as a reward of piety; and threateneth no Children, or unhappy Children, as a punishment of disobedience. See Job 5.4. compared with 25. Of the wicked it is said, ver. 4. His Children are far from safety, they are crushed in the Gate, and there is none to deliver them. 'It is promised to the godly, ver. 25. Thou shalt know also that thy seed shall be great, and thine offspring shall be as the Grass of the Earth. So the Second Commandment, Exod. 20.5, 6. I the Lord thy God am a Iealous God, visiting the Iniquity of the Fathers upon the Children unto the third and fourth Generation of them that hate me, and showing Mercy unto thousands of them that love me, and keep my Commandments ; and many other places. Though not all the Godly, and only they, have the gift of prosperity, and a successful posterity; yet God is pleased in express terms to adopt this blessing into the Covenant. Wicked Parents are ordinarily great snares and plagues to their Children, and the godly prove great blessings: Because this is an argument often pressed in Scripture, I shall a little state it, how far wicked Parents may procure a judgment, and godly Parents a blessing to their Children?

1. How far wicked Parents may procure a Judgment to their Children? Answ. Punishments are either Temporal or Eternal. For Eternal, no man is punished with Eternal punishment for another's sins properly and directly; there we stand upon our own personal account: occasionally a Child may be punished eternally for his Father's sin, as being deprived of the means of Grace, by the Parent's revolt from the true Religion. As for external means, the Parents, who are a kind of Trustees, may put away the means of Grace from their Families. When God cometh to tender Grace to them, he tendereth it to them in the name of their whole house, Luk. 19.9. This day is salvation come to this House; Forasmuch also as he is the Son of Abraham, as a Believer, he had an interest in Abraham 's promises, Gen. 17.7. I will establish my Covenant between me and thee, and thy Seed after thee, in their Generations, for an everlasting Covenant, to be a God unto thee, and thy Seed after thee. So Act. 16.31. Believe on the Lord Jesus Christ, and thou shalt be saved, thou and thy House, that is, put in a way of Salvation. If a Family reject the strictness of profession, and give up themselves to cursing, swearing, uncleanness, gaming, hatred of reformation and of a lively Ministry; the Children born in the Family may be justly left to be wicked by these examples, and prejudiced against the ways of God.

2. For Temporal Punishments. These may be supposed to come both on those that continue in their wicked Parents Paths and Courses, or on those who do break them off by repentance.

1. If they continue in them, then both Parents and Children are considered as one Body and Society, Isa. 65.6, 7. I will recompense, even recompense into their bosom, Your iniquities, and the iniquities of your Fathers together. There is a cup still filling; and when we add more Water, then it runneth over. As by a figure added to a number already set, the value is increased to a much greater sum, than the single Figure would bear, if it stood alone: So the personal sins of the Child are made much more heinous by the foregoing offenses of the Parents. Or, as a fire that is already kindled, when it meeteth with more combustible matter, the flame is the more increased: so by the addition of the Children's sins to their Ancestors, the judgment is made more exemplary and remarkable: nay, it may be, the judgment may begin with the Children, when the Parents in this World do escape, and go unpunished. The Parents kindle the Fire, and the Children come and cast in more Fuel; and then no wonder if the burning be the greater.

2. If they be godly. The judgments may continue, though they be sanctified to their holy posterity. Thus God's quarrel for the sins of Manasseh continued in the days of good Josiah, 2 Kin. 23.26. The Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations wherewith Manasseh had provoked him. Thus godly Children may bear in their bodies the fruits of their Parents uncleanness and intemperance; and their estates, which they had from their Parents, may molder away in their hands. And this may teach Parents, as they love their Children, to beware of leaving such sad debts upon the heads of their posterity. Their Children shall smart for the fruits of their sin. We often see, that the godly Children of wicked Parents are ruined for the sins of their Families, both in their Persons and Estates. If you ask, for what sins? Perversion of God's Worship, as in the Second Commandment: Persecution of God's Children; so Ahab 's Posterity was rooted out, 1 Kin. 21.29. I will bring the evil in his Son's days. Ill getting an Estate, Haereditates transeunt cum onere; The Inheritance passeth with its burden. There is a Curse goeth along with it. Parents sell their own Souls to make their Children great; and God will show the fallacy of it by blasting that greatness, Job 20.10. His Children shall seek to please the poor, and his hands shall restore their goods.

2. How far godly Parents are blessed in their Posterity.

1. Good Men convey many a temporal blessing to their Relations. As God blessed Ishmael for Abraham 's sake, Gen. 16.10. And the Angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. Gen. 21.13. And also of the Son of the Bond-woman will I make a Nation, because he is thy Seed. They have the blessing of Ishmael, if not the blessing of Isaac.

2. They are without scruple Children of the Covenant, in visible relation to God, and in better case than the Seed of Infidels: not merely as the Off-spring of your bodies, nor as deriving Grace from you by generation; but because you have dedicated yourselves, and all that you have to God. They are capable of Ordinances; Rom. 9.16. For if the first fruit be holy, the lump also is holy; and if the root be holy, so are the branches.

3. If they die before they come to the use of reason, you have no cause to doubt of their Salvation. God is their God, Gen. 17.7. I will establish my Covenant between me and thee, and thy Seed after thee in their Generations for an everlasting Covenant, to be a God unto thee, and to thy Seed after thee ; compared with Gal. 3.14. That the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through Faith. And they never lived to disinherit themselves. As we judge of the Slip according to the Stock, till it live to bring forth fruit of its own. So here.

4. If they live to years of discretion, they have greater advantages of being godly, than others. Partly as your dedication doth oblige you to greater care in their education, Eph. 6.4. Ye Fathers, provoke not your Children to wrath, but bring them up in the nurture and admonition of the Lord. Partly, as God tendereth them more means, with respect unto the Covenant, Act. 3.25, 26. Ye are the Children of the Prophets, and of the Covenant which God made with our Fathers, saying unto Abraham, And in thy Seed shall all the kindreds of the Earth be blessed; unto you first, God having raised up his Son Jesus, sent him to bless you. You are Children of the Covenant, therefore unto you first, &c. partly as the Grace of the Covenant runneth most kindly in the Channel of the Covenant, Rom. 11.24. How much more shall these, which be the natural branches be graffed into their own Olive Tree?

5. If they take to their parents Covenant, and fear and love God; their blessings are increased. David urgeth that, Psal. 116.16. O Lord! truly I am thy Servant, I am thy Servant, and the Son of thine Handmaid. When they are serious, they have a greater holdfast upon God, 2 Chron. 6.42. Remember the Mercies of David thy Servant.

Well then, out of all, you see it is such a blessing, as is dispensed in the way of a reward; yet it is such a blessing, as may be turned into a Curse. It is a Door, whereby God may let in blessing or cursing upon us: And though they are an happiness, yet not our main happiness, but dispensed sometimes as rewards and sometimes as punishments.

Use 1. To reprove those who are not thankful for Children; but do grudge, and look upon it as a burden, when God blesseth them with a numerous issue. These murmur at that which is in itself a Mercy. When we want them, we value them, when we are full of Children, we are full of distrust and murmuring. It was counted an honor to be a Father in Israel. Surely those that fear God, should not count an happiness to be a Burden. Psal. 128.3, 4. Thy Wife shall be as a fruitful Vine by the sides of thine House, thy Children like Olive Plants round about thy Table. Behold, thus shall the Man be blessed that feareth the Lord. God maketh his People Families like a flock, Psal. 107.41.

Use 2. Reproof to those, who do not acknowledge, and improve this mercy.

1. Those who do not acknowledge this mercy. Surely Parents should acknowledge God in every Child given to them. Much of his providence is seen in giving and with-holding Children. We have songs of thanksgiving very frequent in Scripture upon this occasion; It is a thing wherein God will have his bounty taken notice of by solemn praises; And for every Child, God should have a new honor from you. What hath been done to the Lord for this? Therefore do not look upon the birth of a Child as a natural thing! see God in it. When Rachel fell out with Jacob about her barrenness, Am I, saith he, in God's stead? Who hath withheld from thee the fruit of the Womb? Gen. 30.2. Specially confederate Parents should acknowledge this mercy. It is a mercy that when a sinner is taken into favor, God will accept of our Actions, which are the fruit of our souls: That the evil that is in all these should not out-weigh the little goodness, which is in them; nay, that they should not only be accepted, but rewarded. But further, that he should make a Covenant with the fruit of our body, if you consider your natural sinfulness, it is wonderful that your Children should be holy, and God's portion. Grace like a mighty River, will be pent within no banks, but overflow all that a man hath God loveth not to take a single person, but grace cometh to our houses, Act 16.31. Believe in the Lord Jesus, and thou shalt be saved, thou and thy house. Doth the faith of the Master of the Family save the Family? occasionally it doth, as it giveth a title to the means of Grace. Therefore this should be acknowledged with all thankfulness, 2 Sam. 7.19. Thou hast spoken also concerning thy servants house, for a great while to come.

2. Those that do not improve the mercy; nor endeavor to make Children blessings indeed, by an holy Education. Oh, it will be a great happiness, to be Parents to such as shall be Heirs of Glory! As Children ought to be looked upon as a great mercy, so also as a great trust; which as it is managed may occasion much joy, or much grief. If Parents doat upon them, they make them Idols, not servants of the Lord: If they neglect Education, they will surely prove crosses and curses to them, or if they taint them by their example; Young ones are very apt to follow the example of those they see, or converse with, or are related to them. Those Forty two Children, 2 Kings 2.23, 24. That were devoured of two She-Bears, and cried Bald pate to the Prophet of the Lord, were Children of Bethel, which was a nest of Idolatry. Therefore Parents had need see what example they give, or suffer to be given to their Children in contemning the Servants of the Lord, or in any other kind of sin.

3. Reproof to Children born of Godly Parents, and notwithstanding dedication, and education, break out into unseemly and wicked courses. For Children born in a godly Family to be naught, is the greatest degeneration that can be. Ungodly Children of godly Parents, these wrest themselves out of the Arms of mercy; and instead of a blessing, become a burden and a curse: They cast off their Fathers God, Prov. 27.10. Thine own Friend and thy Fathers Friend forsake not. But what shall be said of them that forsake their Fathers God? They break off, and interrupt the course of the Blessing, Jer. 2.12, 13. Be astonished, O ye Heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord: For my People hath committed two evils, they have forsaken me the fountain of living water, and hewed them out Cisterns, broken Cisterns that will hold no water. He would have the Sun to look pale, the spheres to cast out their stars. Wilt thou be a Traitor to thy Fathers God? Solomon continued alliance with Hyram, because he had been a Friend to David : And wilt thou break off the Grace of the Covenant? Cain excomunicated himself, Gen 4.16. Cain went out from the presence of the Lord. Ishmael for scoffing malignity against the power of godliness was cast out of Abraham's Family, Gen 21.9. Esau for sensual profaneness, Heb. 12.15. Despising Spiritual privileges for sensual satisfactions. The Jews were cast off 〈 in non-Latin alphabet 〉 , for unbelief, Rom. 11.20. or positive rejection of the Gospel; Christ made them the first offer.

2. Use. To exhort Parents to bring up their Children for God. For if they be an heritage from the Lord, they must be an heritage to the Lord; give them up to Him again▪ as you had them from Him at first. For whatever is from Him, must be improved for Him. Dedicate them to God, and Educate them for God, and he will take possession of them in due time. Hannah, though her Son were a Levite born, and her eldest Son; yet she Solemnly Dedicateth him to God, 2 Sam. 1.27, 28. I Prayed for this Child, and the Lord hath given me my Petition, which I asked of him, therefore I have lent him to the Lord; as long as he liveth, he shall be lent to the Lord. Give God his portion. Now if the Dedication be sound it will engage you to a serious Education. God dealeth with us, as Pharaoh's Daughter did with Moses his Mother, Exod. 2.9. Take this Child away, and Nurse it for me.

Motives,

1. The express charge of God, who hath made it your Duty, Ephes. 6.4. Fathers! bring up your Children in the nurture and admonition of the Lord, Deut. 6.7. These words shalt thou teach diligently unto thy Children; and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up, Prov. 22.6. Train up a Child in the way he should go, and when he is old he will not depart from it. Now we should make Conscience of these commands, as we will answer it to God another day.

2. The example of the Saints, who have been careful to discharge this trust. God presumeth it of Abraham, Gen 18.19. For I know him, that he will command his Children and his Household after him, and they shall keep the way of the Lord to do justice and judgment, that the Lord may bring upon Abraham that which he hath spoken of him. Observe, God reckoneth upon it, and disappointment is the worst vexation. And it is a means to obtain the Promise, and the blessing, 2 Tim. 3.15. And that 〈 in non-Latin alphabet 〉 , from a Child thou hast known the Holy Scriptures. How by his Grandmother Lois and Mother Eunice, as is expressed elsewhere. Surely they are unworthy to have Children, that do not take care that Christ may have an interest in them.

3. The importance of this Duty. Next to the preaching of the Word, the Education of Children is one of the greatest Duties in the World; For the service of Christ, and of the Church and State dependeth upon it. Families are the Seminaries of Church and Common-Wealth. Religion dwelt first in Families; and as they grew into numerous Societies, they grew into Churches. As Religion was first hatched there, so there the Devil seeketh to Crush it. The Families of the Patriarchs were all the Churches God had in the World; And therefore when Cain went out of Adam 's Family, he is said to go out from the presence of the Lord, Gen. 4 16. If the Devil can subvert Families, other Societies and Communities will not long flourish Towns and Nations are made up of families; A fault in the first Concoction is not easily mended in the second: Here is the first making or marring. And Solomon telleth us, Prov. 20.11. That even a Child is known by his doings.

4. To countermine Satan, who hath ever envied the succession of Churches, and the growth and progress of Christ's Kingdom; and therefore seeketh to crush it in the Egg, by seeking to pervert Persons, while they are young, and, like wax, capable of any form and impression. As Pharaoh would destroy the Israelites, by killing their Young ones; So Satan, who hath a great spite at the Kingdom of Christ, knoweth there is no such compendious way to subvert and overcome it, as by perverting Youth, and supplanting Family Duties: He knoweth that this is a blow at the root. Therefore what care should Parents take to season Children with holy Principles, that they may overcome the wicked one by the word of God abiding in them? 1 John 2.14. I have written unto you, Young men, because ye are strong, and the Word of God abideth in you, and ye have overcome the wicked one. And cleanse their Hearts by a regard to Scripture direction, Psal. 119.9. Wherewithal shall a Young man cleanse his way? by taking heed thereto, according to thy word. They are defiled already, not as Vessels taken out of the Potters shop, but as Vessels tainted and polluted.

5. To make good your Dedication of them to God in Baptism. It is a mockery, to Dedicate them to God, and to Breed them up for the Devil, the World, and the Flesh. God complaineth, Ezek. 16.20. Thou hast taken thy Sons and thy Daughters, which thou hast born to me, and these thou hast Sacrificed unto them to be devoured. It is as disingenuous, to Offer them to God, and • rain them up for the World, or the Flesh. If they prove openly sensual, we are troubled; but if they secretly please the Flesh, we mind it not, but rather are secretly helpful to them in it; if worldly, we applaud them. Thus do we betray those Souls, which we should be a means to save.

6. If they prove naught, the Affliction will be double, if you have not used the means to prevent it; If by your carnal fondness you have born with their sin; and given them their wills, or indulge it by the evil example of your careless walking; or out of sloth, have neglected unwearyed endeavors to instruct them in godliness. But when you have done your part, you can the better submit to the will of God.

A Sermon on Phil. Iv.8.

Here is a General Rule for the regulating of our Conversations. In it observe,

1 The bounds of our Duty are fixed, in seven things; True, Just, Honest, Pure Lovely, of good Report, if any Virtue, or if any Praise.

2. The accuracy and care that we should use not to transgress these bounds; Think on these things, 〈 in non-Latin alphabet 〉 , diligently take heed to them, that you may practice them.

Doct. That Christianity doth Adopt Moralities, or precepts of good manners, into its frame and constitution.

Here I shall inquire,

• 1. What these Moralities are, as they are here set forth to us in the Text.
• 2. In what manner Christianity doth enforce them;
• 3. For what reasons.

I. What are these Moralities.

1. Whatsoever things are true, 〈 in non-Latin alphabet 〉 , this concerneth both our Speeches, and our Actions.

1. For our speeches; that they be free from lying and falsehood, Ephes. 4.25. Wherefore putting away Lying, speak every man truth with his Neighbor, for we are members one of another. Lying is when men wittingly and willingly, and with a purpose to deceive, speak that which is false. The matter of a lie is falsehood, and the formality of it is an intention to deceive. Now this we may do two ways, either by way of assertion, or promise. The lying assertion is concerning what is past and present; thus Ananias lied to the Holy Ghost, when he brought part of the price instead of all, Act. 5.3. Eut Peter said, Ananias! Why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the Land? The Promissory lie is, when we Promise that which we mean not to perform, Prov. 19.22. The desire of a man is his kindness, and a poor man is better than a liar. That which men should desire is to be in a capacity to show kindness, or do good; for greatness in the world is valuable upon this account, as it giveth a man a power to show kindness to others. But many that covet the praise and reputation of it, are very forward in promises, but fail in performance. Now a poor man that loveth you, and will do his best, is a surer Friend than such great men as only give you good words, and sprinkle you with a little Court holy water. But this should be far from a Christian, for he is to keep his word, though it be to his hurt, Psal. 15.4. In whose eyes a vile person is contemned, but he honoreth them that fear the Lord; he that sweareth to his own hurt and changeth not. Lying is a sin most contrary to the nature of God, who is Truth its self; but the Devil is called the Father of Lies. And it is most contrary to the new nature, Ephes. 4.24, 25. And that ye put on the new man, which after God is created in Righteousness, and true Holiness. Wherefore puting away lying, speak every man truth with his neighbor, Isa. 63.8. And he said, Surely they are my People, Children that will not lie. It is most contrary to human Society, for commerce is kept up by Truth.

2. For Truth in actions; we should always keep the integrity of a good Conscience, Psal. 32.2. Blessed is the man unto whom the Lord imputeth not iniquity, in whose Spirit there is no guile, 2 Cor. 1.12. For our rejoicing is this, the Testimony of our Consciences, that in simplicity, and Godly sincerity, not with fleshly wisdom, but by the grace of God we have had our conversations in the World, and more especially to you ward. And Truth, Sincerity, and candour should be seen in all that we do. Satan assaults you with wiles, but your strength lieth in down-right honesty, Ephes. 6.14. Stand therefore, having your loins girt about with Truth, and having on the Brest-plate of Righteousness. This will give you courage in the day of sore trial, and comfort in the very Agonies of Death. Isai. 38.2, • . And Hezekiah turned his face towards the wall, and prayed unto the Lord, and said, Remember now, O Lord! I beseech thee, how I have walked before thee, in truth and with a perfect heart, and have done that which is good in thy sight. Therefore we must carry ourselves sincerely, free from Hypocrisy, and Dissimulation, whether towards God or men.

2. The next boundary is, Whatsoever things are Honest 〈 in non-Latin alphabet 〉 , grave and venerable, free from scurrility, lightness and vanity, in word, or in deed. Religions a serious thing, and accordingly leaveth an impression upon the heart, and maketh them serious that profess it. The Apostle would have the Christian Women to carry themselves as Women professing godliness, 1 Tim 2.9, 10. In like manner also, That Women Adorn themselves in modest apparel, with shamefastness and sobriety, not with broidered Hair, or Gold, or Pearls, or Costly Aray; but (which becometh Women Professing Godliness) with good works. And surely all Christians should be of a modest and good behavior. A garish levity will not become them that live in constant Communion with a great God. This cannot but make the Heart more awful and serious, especially in the more aged, Titus 2.2. That the aged men be Sober, Grave, Temperate, sound in Faith, in Charity, in Patience.

3. Whatsoever things are Just, 〈 in non-Latin alphabet 〉 , giving to everyone what is due, and doing to others as we would be dealt with ourselves. Therefore we must defraud no Man of his Right; whether Superiors, Mat. 22.21. Render therefore unto Caesar the things which are Caesar's, and unto God the things that are God's. Or Inferiors, Col. 4.1. Masters give unto your Servants, that which is just and equal, knowing that ye have a Master in Heaven. So also to Equals, not invading each others rights, not detaining from them anything that is their's, Rom. 13 8. Owe no man anything, but to love one another, for he that loveth another hath fulfilled the Law. That is a debt still owing, and still to be paid, Mat. 7.12. Therefore all things, whatsoever ye would that men should do to you, do ye even so to them, for this is the Law and the Prophets. The Rule of Justice of doing to others as you would they should do to you, standeth on these Suppositions: The actual equality of a • l Men by Nature; did not he that made you make them? And the possible equality by Providential disposure, you may stand in need of them as they do of you, and be under them as they are under you

4. Whatsoever things are pure. Therefore nothing that is obscene, or unchaste, should be seen in, or heard from a Christian. 〈 in non-Latin alphabet 〉 signifieth Chast, and Clean, as well as Pure. Eph. 4 29. Let no corrupt Communication proceed out of your Mouth, but that which is good to the use of Edifying, that it may Minister Grace to the Hearers. Rotten Communication argueth a naughty Heart, as a stinking breath doth rotten and putrid Lungs. So also for Actions, nothing filthy or unclean should be done by us, Eph. 5.12. For it is a shame, even to speak of those things, which are done of them in secret. A Christian is ashamed to speak, what others are not ashamed to do; but God seeth in secret, and his Law that is our Rule, and his Eye should be enough.

5. Whatsoever things are Lovely, 〈 in non-Latin alphabet 〉 . There are certain things, which are not only commanded by God, but are grateful and acceptable to Men. Such are a loving affable carriage, peaceable behavior, meekness, lowliness of Mind, Charity, Usefulness, Rom. 5.7. For scarcely for a righteous man will one die, yet peradventure for a good man some would even dare to die. The Apostle telleth us of some things, which are acceptable to God and approved of Men, Rom. 14.18. Now these things a Christian must make Conscience of, Rom. 12.17. Recompense to no man evil for evil, provide things honest in the • ight of all men. What are those? To live Charitably and Peaceably, 1 Thes. 5.15. See that none render evil for evil unto any man, but ever follow that which is good, both among yourselves, and to all men. As in the Body there is something that is lovely, and appeareth so to all men, so in the Soul. Now these are things which we should look after. When the Disciples lived Christianly, and in Peace and Charity, they had favor with all the People, Acts 2.46, 47. And they continued daily with one accord in the Temple, and breaking Bread from House to House, did eat their Meat with Gladness and Singleness of Heart, praising God, and having favor with all the People. Therefore by this lovely Carriage we should commend our Profession to the World.

6. Whatsoever things are of good Report, 〈 in non-Latin alphabet 〉 . This is another boundary; for there are some things, which have no express evil in them, but they are not of good fame, as generally Condemned by the wise and sober. Now a Christian is first to look to his Conscience; but because the Honor of God, and the credit of his Profession is concerned, he must avoid those things which have an appearance of evil, 1 Thes. 5.22. Abstain from all appearance of Evil. And the rather, because they are not over tender of their Conscience, who are lavish of their Name. Indeed a Christian is not to hunt after the applause of men, yet he is to do his Duty so that the holy Profession be not blamed, nor evil spoken off for his sake. It is a good and short decision of Aquinas; Gloria humana been contemnitur, nihil male agendo propter ipsam, & been appetitur, nihil male agendo contra ipsam. Then we rightly contemn the applause of men, when we do nothing ill to gain it; and then we rightly desire it, when we do nothing ill to forfeit it.

It is to be contemned, if we must do evil to gain it, 2 Cor. 6.8. By honor and dishonor, by evil report and good report, as deceivers, and yet true. Be contented with the Glory that cometh of God only, else we do not believe in Christ, John 5.44. How can ye believe, which receive honor one of another, and seek not the Honor that cometh from God only? You cannot be the Servants of Christ, if you honor men. As for our own Credit, we must be content to be evil spoken of for the Gospels sake, and our Duties sake. And it is well deserved by doing nothing on our part to hazard it. So 1 Pet. 2.12. Having your Conversation honest among the Gent • les, that whereas they speak against you as evil doers, they may by your good works which they s • all behold, glorify God in the day of Visitation. We are to stop the Mouth of Iniquity, and to put to silence the Ignorance of foolish men; not justly to cause our Names to stink, and be unsavory, but live down the reproaches of the World as much as in us lieth, and bring the Holy ways of God into request.

7. The last Limitation is; If there be any virtue, or any praise, I join both these things together, because they are linked to one another. That is, if they found anything praised and esteemed in the World, provided it be a virtue. Many things gain applause in the World, which yet are not virtuous, and praise-worthy; as the revenging of an injury, zeal for a man's Faction, Gal. 1.10. For do I now persuade men, or God? or do I seek to please men? For if I yet pleased men, I should not be the Servant of Christ. So for peaceable compliance with Sin, and good Fellow-ship, Luk. 16.15. And he said unto them, Ye are they which justify yourselves before men, but God knoweth your Hearts; for that which is highly esteemed amongst men, is an abomination in the sight of God. Now Christians should abhor such things, though never so much cried up in the World; there is a praise of such things, but they are not Virtues. Or else you may understand this Limitation thus; If there be any virtue, that is, something lower than Grace, any good thing among the Heathens with whom they conversed, they should take it up, and adorn Religion with it. So if there be any praise; among good things some are more emin • nt, others as they are not disproved, so they are not praised: Now any such praise-worthy or commendable action they should imitate, and adorn their Profession with it. The Gifts of the Holy Ghost are called Graces, but these commendable actions are called virtues.

Well then! these are the general Heads of Christian Duties, which they should seriously think upon, and propose them to themselves for the Regulation of their Conversations, that they might do nothing but what was agreeable to Truth, Equity, Sobriety, exact Justice, Purity, Chastity, and Virtue. This for the first Question.

II. In what manner Christianity doth enforce them? This is to be regarded, because there is a great deal of do about Morality, which some press to the neglect of Faith and the Love of God. Some make their whole Religion to be a mere Morality, and so turn Christianity into Morality; whereas a good Christian turneth his Morality into Religion, all his second Table duties into first Table duties, Heb. 13.16. But to do good, and to communicate forget not, for with such Sacrifices God is well pleased. Sacrifice is a Duty of the first Table, yet Alms is called a Sacrifice well-pleasing unto God. But to make this more fully appear, let me show you,

• 1. That Christianity deriveth all good Conversation from the highest Fountain, the Spirit of God.
• 2. From the truest Principles, Faith in Christ, and Love to God.
• 3. It directeth it by the highest Rule, the Will of God.
• 4. And to the highest End, the glorifying and enjoying of God. All else is but Bastard Morality, Apocryphal Holiness, that is not thus deduced.

(1.) It deriveth all these things from the highest Fountain, the Spirit of Sanctification, by which we are fitted for all these Duties, Eph. 5.9. For the Fruit of the Spirit is in all Goodness, Righteousness, and Truth. These commendable Virtues are also in a Christian, as the Fruits of the Spirit, Gal. 5.22. But the Fruit of the Spirit is Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance. And till we live in the Spirit, we are altogether unfit to do anything acceptably to God. No Virtue is truly saving and acceptable, but what floweth from the Grace of Regeneration.

(2.) It maketh them to grow out of their proper Principles, Faith in Christ, and Love to God.

[1.] Faith in Christ. The Apostle telleth us, Heb. 11.6. Without Faith it is impossible to please God. Not only without the general Faith of God's Being and Bounty, but also without Faith in Christ, Rom. 7.4. We are married to Christ, that we may bring forth Fruit unto God. As the Children that are born before Marriage are Illegitimate, so all that Justice, Temperance, and Charity, which doth not f • ow from Faith in Christ, is but Mock-Grace, and Bastard Holiness.

[2.] Love to God, Gal. 5.6. Faith worketh by Love, and therefore maketh us tender of doing anything that may displease, or dishonor God, Titus 2.11, 12. The Grace of God that bringeth Salvation hath appeared to all men, Teaching us, that denying Ungodliness, and Worldly Lusts, we should live Soberly, Righteously, and Godly in the present World. If you understand it of objective Grace, then the Gospel teaching is by way of Instruction as a Man teacheth a Learner, or if of subjective Grace, it is by way of Persuasion, and powerful Excitement, or both, that it may be Morality is not kindly, unless founded on the Gospel; and never so thoroughly promoted, as by the Principles laid down there. Now no wonder, they that never felt the force of Faith in Christ, and love to God upon their Souls, do so much cry up bare Morality. Well then, Christ healeth our Souls by his Spirit, and the Spirit worketh by Faith, and Love, which are the true Principles of Grace in the Heart.

(3.) It directeth it by the highest Rule, which is God's Mind revealed in his Word, the absolute rule of right and wrong. Alas! what partial Directions are there elsewhere! but Psal. 19.7. The Law of the Lord is perfect, Converting the Soul. Others have, 〈 in non-Latin alphabet 〉 , The Work of the Law written in their Hearts, Rom. 2.15. What cold enforcements! Now they that cry up right Reason in de •• ance of Scripture, and would refer us to another rule, they are not thankful for this Blessed Revelation.

(4) It is aimed at the highest End, the glorifying of God, and the enjoying of God: The pleasing and glorifying of God, 1 Cor. 10.31. Whether ye eat or drink, or whatsoever ye do, do all to the Glory of God. Phil. • .11. Being f • lled with the Fruits of Righteousness, which are by Jesus Christ unto the Glory and Praise of God. And the enjoying of God, Acts 24.14, 15, 16. But this I confess unto thee, that after the way which they call Heresy, so worship I the God of my Fathers, believing all things which are written in the Law and the Prophets. And have hope towards God. which they themselves also allow, that there shall be a Resurrection of the Dead, both of the Just and Unjust. And herein do I exercise myself, to have always a Conscience void of offense, toward God and toward Men. They have a care of all this Justice. Charity, Temperance, in order to the attainment of Everlasting Happiness in the Vision and Fruition of God. Others mind nothing but their Interests in the World, Acts 24.26. He hoped also that Money should have been given him of Paul, that he might loose him; therefore he sent for him the oftener, and communed with him.

III. For what Reasons.

1. Because Grace doth not abolish so much of Nature as is good, but refines and sublimates it, by causing us to act from higher principles, and to higher ends. As the Apostle saith, that Onesimus was dear to Philemon, both in the Flesh and in the Lord, Philem. 16. so if anything be pure, good, lovely, praise-worthy in the Eye of Nature, Christianity doth not abolish, but establish it. Therefore a Christian should come behind none in these praise-worthy qualities. The Law of God requireth this at our hands on better terms, he that sinneth against Nature and Grace too is worse than an Infidel, 1 Tim. 5.8. But if any provide not for his own, and especially for those of his own House, he hath denied the faith, and is worse than an Infidel. Rom. 14 17, 18. For the Kingdom of God is not Meat and Drink; but Righteousness, and Peace, and Joy in the Holy Ghost. For he that in these things serveth Christ, is acceptable to God, and approved of Men.

2. Because these conduce to the honor of religion. The credit of Religion dependeth much on the credit of the persons that profess it, Ezek. 36 20, 21. And when they entered unto the Heathen, whither they went, they profaned my Holy Name, when they said to them, These are the People of the Lord, and are gone forth out of his Land. But I had pity for my Holy Name, which the House of Israel had profaned among the Heathen, 2 Sam. 12.14. Howbeit because by this deed thou hast given great occasion to the Enemies of the Lord to Blaspheme, the Child also that is born unto thee shall surely die, 2 Pet. 2.2. And many shall follow their pernicious ways, by reason of whom the way of Truth shall be evil spoken of. If they should be • alse, Unjust, Turbulent, Unclean, what will Men think of God, and Christ, and the Religion which he hath established? Christiane! ubi Deus tuus? O Christian! where is thy God? said a Heathen to a Christian, when committing Uncleanness; Titus 3.10. Not purloining, but showing all good fidelity, that they may adorn the Doctrine of God our Savior in all things.

3. Our Peace and Safety is concerned in it: Partly because the World is least irritated by a Peaceable, Just, and good Conversation; it doth mollify their Spirits, and mitigate their fury, 1 Pet. 3.13. And who is he that will harm you, if ye be followers of that which is good? That is, when he bridleth his Tongue, seeketh peace, and doth good. And partly because God puts a conviction upon the Consciences of wicked Men, 1 Sam. 24.17. And he said to David, Thou art more Righteous than I, for thou hast rewarded me good, whereas I have rewarded thee evil: and so wicked Men are restrained by reverence, and are afraid to meddle with unstained Innocency.

And partly, because when we do not bring trouble upon ourselves by our own immoralities, God taketh us into his special protection. It followeth upon the Text, ver. 9. These things, which ye have both learned, and heard, and seen of me, do, and the God of Peace shall be with you. You may expect much of God's gracious presence, when your conversations are so harmless, and innocent; and he will free you from many external vexations, or give you inward tranquility of mind.

4 Because these things flow from that internal principle of Grace, which is planted in our Hearts by regeneration, Mat. 3.8. Bring forth fruits therefore meet for Repentance. Act. 26.20. That they should Repent, and turn to God, and do works meet for Repentance. What is Regeneration on God's part is repentance on ours. Now there are certain effects proper to this change, and that is the Grave, Just, Temperate, and Holy living. And certainly where those effects are not, there the cause itself is wanting; for how can we evidence that our Conversion and Repentance is real and sound, unless we bring forth fruits answerable? What evidence can we have of the new nature but by newness of conversation? Or of a change of mind, but by a change of life? We judge of others by their external works, for the Tree is known by its Fruits; and we j • dge of ourselves by the internal, and external works together; if within there be a Love of God, Faith in Christ, Hatred of Evil, delight in that which is good, a deep sense of the World to come; and all this discovered in an holy, sober, and grave conversation, this compleateth the evidence, and maketh it more satisfying.

5. All the disorders contrary to these limits and bounds, by which our conversations are regulated, are condemned by the Holy and Righteous Law of God, which is the rule of the new creature; and therefore they ought to be avoided by a good Christian, who hath a tenderness upon him of offending God in the least things, Psal. 119.161. My Heart standeth in awe of thy Word. Prov. 13.13. Whoso despiseth the Word shall be destroyed, but he that feareth the commandment shall be rewarded, they dare not transgress in the least things, Mat. 5.19. Whosoever shall break one of these least Commandments, and shall teach men so to do, shall be called the least in the Kingdom of Heaven. As not in their Spiritual Duties, so not in Moralities. Mat. 2 • .23. Woe unto you Scribes and Pharisees Hypocrites, for ye pay tithe of Mint, and Annise, and Cumin, and have omitted the weightier matters of the Law, Judgment, and Mercy, and Faith: These things ought ye to do, and not to leave the other undone. Hypocrites make a business about small matters, and neglect weighty duties. Yet the sincere by the discharge of greater duties, are not freed from the obligation to do the smallest duties: both stand by the same Authority.

6. These Moralities are not small things; the glory of God, the safety of his People, the good of human Society, and the evidence of our own sincerity being concerned in them. The Apostle chargeth Atheism, and dis-respect of God on the neglecters of these things, 1 Job. 3.10. Whosoever doth not Righteousness, is not of God: Neither he that loveth not his Brother, Gal. 5.14. For all the Law is fulfilled in one word, Thou shalt love thy neighbor as thyself.

Use 1. If Religion doth adopt Moralities into its frame and constitution, we must not leave them out of our practice and conversations: for we are the Epistle of Christ, 2 Cor. 3.3. we are to hold forth the word of life, Phil. 2.26. That which is just, must be suitable to the rule, Tit. 3.8. This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God, might be careful to maintain good works; these things are good and profitable unto men. God would not have us omit any part of his Will.

Use 2. Here is an answer to those that ask, wherein must we be holy, and show our obedience unto God? besides what concerneth the sanctification of the H • art; here we are told plainly what concerneth the regulating of the conversation. When the Heart is once renewed, then Moralities must have their place, and our exact care.

Use 3. That Christians should be known to be the best sort of Men in the World▪ abstaining not only from those things which the Law of God forbiddeth, but the custom of Nations, that no blemish may lie upon our Profession.

A Sermon on Luke Xix.14.

THese words are part of a parable uttered by our Lord Jesus when he came nigh to Jerusalem, where they thought he would assume the Regal Power, and Reign among them in great Pomp and Glory. To prevent this misconceit, he puts forth this Parable; wherein by the Nobleman, he intendeth himself; by his Servants, all Believers, especially the Teachers and Ministers of his Church: by the pounds given to them, Spiritual Gifts and Graces; by his going into a far Country to receive a Kingdom, his Ascension into Heaven, and sitting down at the right hand of Majesty: by his own Citizens that tumultuated during his absence, the Stiff necked Jews, and by consequence all other people that refuse his Government: by his return, his last coming to Judgment, when he shall reward everyone according to his works. My purpose only obligeth me to insist upon that clause which expresseth the unwillingness of Men to be subject to Christ: But his Citizens hated him and sent a Message after him, &c.

In which words take notice of,

1. The Crime: We will not have this Man, &c.

2. The Persons guilty; His Citizens, Joh. 1.11. He came to his own, and they received him not.

3. The Internal moving Cause: they hated him, Hatred is a malicious dislike notwithstanding conviction: John 14.23. He that hateth me, hateth my Father 〈◊〉 . They did disclaim and renounce all subjection to Christ, though they had enough to convince them of his being the Messiah. In Carnal and Wicked Men, there is not only a neglect of Christ, but an hatred of Christ: Partly because, from neglect the passage is easy to contempt and hatred; partly because their Hearts being be •• owed elsewhere, they have no affection to him, that would reduce and reclaim them, John. 3.19. This is the condemnation, that light is come into the World, and Men love darkness rather than light, because their deeds are evil ; and partly because they count him as one, that condemneth that course of Life which they affect: Job. 3.20. For everyone that doth evil hateth the light, neither cometh to the light lest his deeds should be reproved.

4. The manner of expressing their hatred: They sent a Message after him. This must be understood with respect to the Parable: Therefore this Message they sent after him is nothing else but the Persecution of the Christian Faith, and the Disciples that professed Christ's name, which is as it were an open bidding defiance to Christ in Heaven, a sending a Message after him: The Apostle Paul saith of the Jews, 1 Thes. 2.15. Who both killed the Lord Jesus and their own Prophets, and have persecuted us, and they please not God, and are contrary to all Men.

1. The Crime which is willful refusal of subjection to Christ: We will not have this Man to rule over us ; and here,

1. The thing refused is his Reign. Where Christ cometh he will be Lord and Sovereign. His kingdom is that administration, which requireth Spiritual obedience from us: this the licentious World cannot endure.

2. The manner of refusing; 'tis willful, 〈 in non-Latin alphabet 〉 , we will not : They allege no lawful reason, but willfully and contumaciously reject his Government: And so it taxeth the obstinacy of the Jews, standing out unreasonably against the Faith.

Doct. That 'tis the Spiritual Kingdom of Christ, which is most opposed by the Carnal World.

The Jews disclaimed him from being their King, their whole carriage towards him, and his Messengers, speak this language; We will not have this man to reign over us. When he was present, they contemned and slighted his person, calling him this man by way of contempt; yet in the Parable he is represented as a Nobleman, and Heir of a Kingdom; when absent and gone to receive a Kingdom, they abused his Messengers: the rebellious World maketh defection from Christ, because he is out of sight; they will not be controlled by an invisible King. But it was not the sin of the Jews only, but of the Gentiles also: for why did the Gentiles rage against the Lord and his anointed, Psal. 2.3. Let us break their bands asunder, and cast away their cords from us? All the business of the rebellious World is to cast away Christ's Yoke; to dissolve the bonds of Loyalty, and Obedience to him.

I will prove, 1. That Christ hath a Kingdom:

2. That in all reason this Kingdom should be submitted unto.

3. What moveth and induceth Men so much to dislike his Kingly office.

I. That Christ hath a Spiritual Kingdom; for all things concur here, which belong to a Kingdom: here is a Monarch, which is Christ, a Law, which is the Gospel, subjects which are penitent believers; rewards and punishments, Eternal Life and Eternal Torment.

1. Here is a Monarch; the Mediator, whose Kingdom it is: Originally it belongeth to God as God, but derivatively to Christ as Mediator, Psal. 2.6. I have set my King upon my holy hill of Zion, Phil. 2.10, 11. That at the name of Jesus every knee should bow, of things in Heaven and things on Earth, and things under the Earth. And that every Tongue should confess that Jesus Christ is Lord, to the Glory of God the Father. This Kingdom which is exercised by a Redeemer doth not vacate or make void our duty to God; no, this new dominion is not destructive of the former, but accumulative: that is, it doth not abolish the power and right which God hath to govern; that continueth still, and will continue as long as Man receiveth his Being from God, and the continuance of his being by daily providence and preservation; but this is superadded to the former; Christ is Lord to the glory of God the Father: the right of governing is still in God, but the actual administration is by Christ.

2. There are subjects. Before I tell you who they are, I must premise, that there is a double consideration of subjects; some are subjects by the grant of God, others are subjects not only by the grant of God but their own consent: by divine donation, all things are put into the hands of Christ, and under the power of the Son of God, and our Redeemer; so no Creature is exempted from his dominion, no not the Devils themselves, though revolters and rebels against God, Eph. 1.22. And hath put all things under his Feet, and given him to be Head over all things to the Church : Whether they will or no, they are bound to his Absolute Dominion and Sovereign Authority: and so all Men are subjects of Christ's Kingdom; partly by divine obligation bound to be so, and partly by his over-ruling providence they are forced to submit to his disposing will; there is a passive submission to his power, though not a voluntary subjection to his Laws: but of this we speak not now. The other sort is of those who are subjects by consent; who willingly give up themselves to the Redeemer, to be saved upon his terms, 2 Cor. 8.5. But first gave their own selves to the Lord, and unto us by the Will of God. And so, the subjects of this Kingdom are penitent Believers. Devils and Wicked Men, are his Subjects whether they will or no; but all Christ's people are his by a voluntary subjection and consent: or yield up themselves to him by Covenant: Now these I call penitent Believers, because both Faith and Repentance is necessary to our entrance into his Subjection.

1. Repentance, that we may lay down our former Hostility, and so enter into Confederation and Covenant with Him: Therefore often, preaching Repentance, is called Preaching the Kingdom of God. Mat. 4.17. From that time Jesus began to Preach, and to say, Repent, for the Kingdom of Heaven is at hand, Mark 1.14, 15. Jesus came into Galilee, Preaching the Gospel of the Kingdom of God, And saying, The time is fulfilled, the Kingdom of God is at hand, Repent ye and believe the Gospel.

2. Faith is required; for receiving of Christ is made Equivalent with believing, John 1 12. To as many as received him, to them gave he power to become the Sons of God, even to as many as believe in his Name. Now what is receiving of Christ? To entertain him to the end for which he was sent of God; or in short, to own him as Lord and King; as is explained by the Apostle, Col. 2.6. As ye have therefore received Christ Jesus the Lord. So walk in him.

3. The Law of Commerce between this Sovereign, and these Subjects. (For all Kingdoms are Governed by Laws.) Now the Law of Christ is the Gospel, or new Covenant; which is both a rule of Duty, to show what is due from us to Christ, and a Charter of Grace, to show what we may expect from him, upon the account of his Merit and Mercy, if we be duly Qualified: Therefore the whole design of the Gospel is to bring us to an humble submission and obedience to Christ's Healing and Saving Methods; all the Doctrines, Precepts, and Promises, of the Gospel tend to this. The Gospel is not only a Promise, but a Law, Rom. 3.27. Called a Law of faith. And requireth not only confidence, but obedience, 2 Thes. 1.8. In flaming Fire, taking vengeance on them that know not God, and obey not the Gospel. 1 Pet. 4.17. What shall be the end of them that obey not the Gospel of God? 'It is not enough to profess the Gospel, but we must obey the Gospel. Some of the precepts of the Gospel are Mystical, such as believing in Christ, 1 John 3.23. And this is his commandment that we should believe on the Name of his Son Jesus Christ. Some moral, viz. The primitive Duty we owe to God, 1 Cor. 9.21. (Being not without Law to God, but under the Law to Christ.) Not 〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉 .

4. Rewards and Punishments.

1. For punishments: Though the proper intent and business of the Gospel is to bless, and not to curse, yet if men willfully refuse the benefit of this dispensation, they are involved in the greatest curse that can be thought of, John 3.19. This is the condemnation that light is come into the World, and men love darkness rather than light, because their deeds are evil. Heb 10.29. Of how much sorer punishment suppose ye, shall he be thought worthy, who hath tr • den underfoot the Son of God, and hath counted the Blood of the Covenant▪ wherewith ye were Sanctified an unholy thing, and hath done despite to the Spirit of Grace? It will be more grievous to sin against our Remedy, than our bare Duty. More aggravating circumstances are in it, and therefore the more it increaseth our torment, not only on God's part inflicting, but on our part reflecting upon our sin and ingratitude,

2. Rewards. The Privileges of Christ's Kingdom are Exceeding great.

1. For the present, Pardon and Peace are obtained both in the way of Justificacation as, Rom. 5.1. Being justified by Faith, we have peace with God, through our Lord Jesus Christ. And also of Sanctification, Gal 6.16. As many as walk according to this Rule, Peace be on them, and Mercy, and upon the Israel of God. This is the entertainment God giveth to the Obedient Soul, and the fruit of Christ's internal Government.

2. Hereafter; Eternal Happiness, or an immutable State of Glory, Mat. 25.34. Then shall the King say unto them on his right hand, Come ye blessed of my Father, Inherit the Kingdom prepared for you from the foundation of the World. That's the consummation of the Kingdom of God, and it shall be the portion of all those that obey Christ, how despicable soever their condition be in this World, Jam. 2.5. Hath not God chosen the poor of this World, rich in Faith and Heirs of the Kingdom which he hath promised to them that love him?

II. That in all reason this Kingdom should be submitted unto:

1 Because of the right which Christ hath to Govern: He hath an unquestion able Title by the grant of God, Acts 2.36. Let all the house of Israel know assuredly, that God hath made the same Jesus, whom ye have crucified, both Lord and Christ. And his own merit and purchase, Rom. 14.9. For to this end Christ both died, and rose again, and revived that he might be Lord both of the Dead and Living Which should silence and quiet all Rebellious Motions. Hath not God a right to dispose of you, and shall Christ lay down his life to be head of the renewed estate, and at length be deprived of that Honor, and that merely by the Rebellious Obstinacy of the Creature? There can be no hope of exemption. His we must be whether we will or no: Our consent and willingness doth not add to the validity of his Title, only aggravateth our sin, if we refuse, or prove unfaithful, or maketh our Obedience acceptable if we be sincere in it. Now God is tender of his grant, and Christ of his acquired right and purchase that he may not lose the fruit of his Death and sufferings.

2. This new Right and Title is comfortable and beneficial to us: 'Twas the fruit of God's pity to mankind, to set up a new Government which might be Remedial of our Misery, but not Destructive of our Duty: 'It is a full Remedy for our Misery; for the purpose of it is to effect man's Cure, and Recovery to God. The Scripture always speaketh of it as Medicinal and Restorative, Acts 10.38. God Anointed Jesus of Nazareth with the Holy Ghost, and with Power, who went about doing good, and healing all that were oppressed of the Devil, for God was with him: Preaching Peace in his Name, for he is Lord of all. So, Acts 5.31. Exalted to be a Prince and Savior to give Repentance, and Remission of Sins : That we might enjoy God's favor, and live in his Obedience. In this new Remedial dispensation God aimed at the healing of our Natures▪ and the restoring our Peace and Comfort, that we might serve him with pleasure and delight, who otherwise could not think of him without fear and horror; Much less set ourselves to please him with any Hope of acceptation.

3. 'It is by his Kingly Office that all Christ's benefits are applied to us: As a Priest he purchased them for us, as a Prophet he giveth us the knowledge of these Mysteries; but as a King he conveyeth them to us, overcoming our Enemies, changing our Natures, and inclining us to believe in him, love him and obey him: For he doth not only convey the benefits, giving us Remission of sins, but he worketh in us the Qualifications, giving as well as requiring Repentance. Acts 5.31. He hath Exalted him to be a Prince and Savior, to give Repentance Well then, since his Executive Power attendeth upon his Kingly Office, we have no reason to dislike it, but to bless God for this part of his Administration: The Fruit and Effect of it is the Gift of the Spirit, by which all is applied to us: So that the Communication to us is done this way: His work as a Priest, lieth with God; and as a Prophet and King with us. As a Prophet he maketh way by giving us the good Knowledge of God through the Remission of Sins; but he Actually communicateth his benefits to us as our Quickening Head and King

4 Our Actual, Personal Title to all the benefits intended to us, is mainly Evidenced by our Subjection to his Regal Authority: Certainly without it we can have no benefit by Christ, Heb 5.9. And being made perfect he is become the Author of Eternal Salvation to them that obey him. And that agreeth not only with his Doctrine, but Example, verse. 8. Though he was a Son, yet he Learned Obedience by the things he suffered. Now till this be cleared we have no rest to our Souls, Mat. 11.29. Take my Yoak upon you, and Learn of me, for I am meek and lowly, and you shall find rest for your Souls. 'It is good to believe his Doctrine as a Prophet, to depend upon his Merit as a Priest, but if we refuse to obey him, our Qualification is not complete, and other Acts are but Counterfeit, and pretended: For none know him aright, but those that obey him; None depend upon his Merit, but those that trust him in his own way, and submit to his Healing and Instructing Methods: And it is the great Mercy and Wisdom of God to state the Terms so, that poor tender Consciences may sooner come to ease and rest: For no man, unless strangely infatuated, and slight in settling his Eternal Interests, will question his Obligation to Duties, but every serious Soul will question their Claim to Privileges, unless they see good ground and warrant: Now when we plainly demonstrate unto them that their all dependeth upon their receiving Christ the Lord, and framing themselves to his Obedience; they will more easily hearken to us; and resigning up themselves to him by Covenant, they more readily put themselves in the way of getting a Solid and Unquestionable Peace, and so by following their Duty are sooner freed from scruples about their interest? for if this work be minded it will Interpret its self, and make its self evident.

5. We shall be unwillingly Subject to his Kingdom of Power, if we be not willingly Subjects to his Kingdom of Grace: God's decree is past, that every knee must bow to Christ, by force and constraint, or willingly and readily: If by constraint we are Subjects, 'tis our Ruin and Destruction: If willingly, we have our Reward. Christ will utterly destroy the obstinate, they shall feel the effects of his merely Regal, not his pastoral Power: He will break them with a Rod of Iron, Psal. 2.9. But his pastoral Rod and Staff are a Comfort to his People: Psal. 23.4. For he ruleth them with a saving and gentle Government. Now you are left to your choice, which pleaseth you best; his Iron Rod, or his Pastoral Rod; to perish with the obdurate World, or to be conducted to Heavenly Glory: to refuse your remedy, or submit to the Motions of his preventing Grace. Or let me thus express it: Christ, who is set upon the Throne for the exercise of his Regal Power, hath a Sword and a Scepter in his Hand, to subdue his Enemies, and rule his People. The Sword is his All-powerful Providence. The Scepter is his All-conquering Spirit: Now 'tis better to be in the number of humble and obedient Christians, than to continue his obstinate and spiteful Enemies: To Consecrate ourselves and all that we have to him, than to fall a Sacrifice to his Justice, and the revenges of his Indignation.

6. This Government, which we so much stick at, is a Blessed Government. Christ himself pleadeth this, Mat. 11.30 My Yoak is easy, and my Burden is light : 'It is sweet in its self, and sweet in the issue: It concerneth us much to have good thoughts of Christ's Reign and Government, for he doth not rule us for our hurt, or by needless Laws, that have no respect to our good and safety. Look upon them in themselves; what hath he required, but such a sincere Obedience as consists in Purity and Charity? Both which oppress not human Nature, but perfect it, and put an Excellency upon us, which others have not,