Sermons Volume 4

The crowd was so great, that Christ was lost in the throng. So they go from Troop to Troop, from one of these Companies to another, the later overtaking the foremost, which showeth their alacrity in this journey. But we may keep our reading, 〈 in non-Latin alphabet 〉 , from strength to strength.

II. The term and end of the Journey. Everyone of them in Zion appeareth before God. At length they come to the Tabernacle, the Type of Christ's promised Incarnation; God's pitching his Tent in Human Flesh, and so these Godly Travelers reap the benefit of their long trouble, and enjoy the pleasure of God's public Worship. The Sept. Read 〈 in non-Latin alphabet 〉 , The God of God's shall be seen in Zion.

The words of them are opened. Now the use of them is double, as Zion was a Figure of the Church, or, as it is a Figure of Heaven.

1. As Zion was a Figure of the Church; so it doth express the Zeal of God's Children to join themselves to his Militant Church in this World, and to make after the Ordinances, there to enjoy Christ, notwithstanding all difficulties with which such a purpose is encumbered. Those that may have comfortable Communion with God in his Holy Worship, must expect Troubles; and yet they many times meet with a Spring, or a Pool by the way, some mitigations of Providence, and Refreshments in their Miseries, at length they shall obtain their Desire.

2. As Zion is a Figure of Heaven, of Jerusalem that is above, the City that hath Foundations. And so it doth notably express the condition of those that aspire after the Triumphant Church in Heaven, and all things in this Psalm concerning these passengers, are sweetly applicable to this. David compareth himself to two sort of Israelites, ver. 4. Blessed are they that dwell in thy House, they shall be still praising thee. Some Saints are at home already dwelling with God; and praising him is their perpetual Exercise; These are in Patria, in their Country. Others in via, in the way, Travelers home.

1. Their Hearts are in the ways thereof; their whole Time, Care, Thoughts and Affections, are set upon this, how they may get home, Phil. 3.20. Our conversation is in Heaven, from whence also we look for the Savior, the Lord Jesus Christ. Mat. 6.20, 21. Lay up for yourselves Treasure in Heaven, where neither Moth nor Rust doth corrupt, and where Thieves do not break through nor steal: for where your Treasure is, there will your Heart be also.

2. These have a Wilderness to get thorough, and a comfortless Valley full of discouragements. For, through manifold tribulations we must enter into the Kingdom of God, Act. 14.22. Only now and then God giveth them a little refreshing, a Spring by the way, or a Pool; sometimes inward, sometimes outward Comforts and Supports, that they may not be afflicted above measure, and beyond what they are able to bear.

3. In this valley of Tears, and in the midst of Sorrows, they find strength renewed to them, and supports given, so that the further they go, the more cheerful they are.

4. At length our troublesome pilgrimage in this world is rewarded with the Beatifical vision of God in a better World; and then we shall find that all our pains, though never so great, are well bestowed, when the God of God's is seen in Zion.

I. Those whose Hearts are set upon the ways of God, and do in the midst of all difficulties hope to come before him in Zion, that is above, it is their Privilege and Duty to go on from Strength to Strength.

II. Those that go from Strength to Strength, shall at length appear before God in a Blessed and Heavenly Estate.

1. Doct. Those whose Hearts are set upon the ways of God, and do in the midst o • 〈◊〉 difficulties hope to come before him in Zion, it is their privilege and Duty to go on 〈◊〉 Strength to Strength.

1. It is their privilege as they grow older to grow better, wiser and stronger, Isai. 40.31. They that wait on the Lord, shall renew their strength, they shall mount up with wings as Eagles, they shall run and not be weary, they shall walk and not faint. They that wait on the Lord, that do with patience expect the performance of his promises, shall still have a new supply of strength, enabling them to bear up, when they seem to be clean spent, so as to Mount as on Eagles wings, which are Fowls that fly strongly and swiftly, and renew their Youth, Psal. 103.5. Thy youth is renewed like the Eagles. Whether as those Fowls are famous for long life, vigorous and healthful, as if always young: or it respects some particular qualities of the Eagle: Some say, the Eagle, by casting her Feathers, reneweth her youth, As Micah, 1.16. Inlarge thy baldness as the Eagle : Some by casting her Bill, when the upper Beak groweth crooked with age, and shutteth up the lower. Well then, this is the privilege of God's Servants; so Psal. 92.13, 14. Those that be planted in the house of the Lord, shall flourish in the Courts of our God; They shall bring forth fruit in old age, they shall be fat and flourishing. Those Plants which our Heavenly Father hath planted, in the midst o • all their troubles and difficulties, they flourish, as Trees stand all weathers, and are helped by them: Yea, the Courts of God are such a kindly soil, that they bring forth fruit in old age, so moistened by the dews of Heaven, and Fountain of the Gardens, which is the Spirit. The decay of the outward Man, shall not hinder the renewing of the inward Man, but the last Work's better than the first. Their Bodies, when ruinous, are yet the Temples of the Holy Ghost; then are they kept fresh and lively, and shall have great delight in God, and be fertile to the last. So Prov. 10.29. The way of the Lord is strength to the upright. A Man that is sincere and upright with God, the more he walketh with God, the more encouragement he hath, more peace of Conscience, more freedom from Sin, greater readiness and ability for God's Service, there is a Power that increaseth with every Duty; as the more a Man swimmeth, or writeth, or playeth on an Instrument, the facility is increased. Many are ready to faint, and think they shall never hold out in the midst of the difficulties they meet with in the valley of Baca ; but every new difficulty bringeth new strength with it; these promises serve to encourage us to continue with patience in well-doing, there shall constantly be a renewed supply of Grace and Strength.

2. It is their Duty to go on from Strength to Strength. That as a River, the further it runneth, the broader and deeper it groweth; it doth not lose, but get, by a further accession of Waters; the Fountain is small, as to the head and first Rise, in comparison of the Stream: So a Christian is to go on from one degree of Righteousness unto another, and still grow stronger in the Graces of the Spirit, John. 4.14. Whosoever shall drink of the water that I shall give him, shall never thirst: but the water that I shall give him, shall be in him a well of water, springing up into everlasting life. And abound more in all Holy Actions, Paul 's instance, Phil. 3.13, 14. Forgetting the things that are behind, and reaching forth to the things that are before, I press towards the mark for the prize of the high calling of God in Christ Jesus. As a Runner in a Race doth not say, there is so much of the way already past, now I may slacken my pace; but there is so much yet to come, and therefore run still; So a Christian says, there are so many Sins to be mortified, so many Graces to be attained, such difficulties to be encounter'd, still I must hold on my course, or else I shall come short of the Goale.

Reasons why we must go on.

I. That we may recover what we have lost. We have lost in Adam, complete and perfect Innocency, and surely we should not cease, till it be made up in Christ: He is more able to Save, than Adam to Destroy, Rom. 5.17. For if by one man's offense death reigned by one, much more they which receive abundance of Grace, and of the gift of righteousness, shall reign in life by one Jesus Christ. Adam was a public Person by Institution; Christ was not only Instituted, but had an Intrinsic value, he was God-man,

2. To preserve what we have. If we do not grow better, we grow worse. Heb. 6.1. Let us go on to perfection, and then presently he treateth of Apostasy, verse. 4. &c. So 2 Peter. 3.17, 18. Seeing ye know these things before, beware lest ye also being led away with the error of the Wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. We cannot keep that which we have received, if we do not labor to increase it, Matth. 25.29. Unto everyone that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away, even that which he hath. They that row against the Stream, or he that goeth up a Sandy Hill, if they do not go forward they go backward. We are either Ascending or Descending, continually in motion. When a Tree leaveth off to grow, it decayeth. Man goeth backward in his Estate, if he have constant Expences, and no gettings. If we would maintain that measure of Grace which we have, we must go forward.

3. That we may attain to what is promised. God hath promised absolute holiness, 1 Thess. 5.23, 24. The very God of peace Sanctify you wholly, and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who will also do it. When he had prayed, he groundeth his confidence on God's faithfulness. Eph. 5.27. That he might present it to himself, a glorious Church, not having spot or wrinklke, or any such thing, but that it should be holy and without blemish. Christ died to bring us to a state of perfection; and being told so, we expect it. We do not put off all our filthy Garments at once, but there is a body of Sin cleaveth to the best; and therefore this work is done by degrees. So Col. 1.22. To present you holy, and unblameable, and unreprovable in his sight. Jude 24. Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory, &c. This work is undertaken by Christ, and he is to carry it on from one degree to another, till it be completed at death. These Expressions would be in vain, if there were not a going on from strength to strength, and a constant increase; Corn doth not grow in the Barn, but in the Field.

4. That we may perform what is required. The Law of God is perfect, and alloweth no Sin or Sinful weakness; therefore we should allow none. The perfection of the Law is so far still in force, (1.) as that we should be ashamed of our defects in holiness, and mourn over them. Rom. 7.14. The Law is Spiritual, but I am Carnal, sold under Sin. Alas poor Captive! I cannot do what I would. (2.) We should be unsatisfied with our present measure of Holiness, and still be longing and striving after more. Phil. 3.12. Not as though I had already attained, either were already perfect, but I follow after it, that I may apprehend that for which I am apprehended of Christ Jesus. The perfection of the Law is of this use, that we may be kept humble, and aspire after further growth, and make further progress every day. Perfection in holiness is not attainable in this Life, yet we are to aim at no less: Christ took hold of us in effectual calling for this end; and we are not sincere with God, if it be not so.

5. That we may answer the Patterns set before us. The Saints in Scripture are all set forth for an Example, Abraham in Faith, 4 Rom. 20. Job in Patience, James 5.11. Timothy in Sobriety, Paul in Zeal and Diligence. We are to take the Prophets for an Example. And Paul biddeth us follow him, as he followed Christ, 1 Cor. 11.1. Be ye followers of me, even as I also am of Christ. These holy Men had the same nature, the same interests and concernments; We have the same helps and encouragements, the same God, and Christ, and Spirit, and Rule, and Hopes, and Comfort, and Glory, which should shame us to come short of them. Therefore you must be a going from strength to strength. Yea the Angels, Matth. 6. 10. Thy will be done on Earth, as it is in Heaven. It is but reason, that they that would be like them for privileges, should be like them for service and duty. If the Angels, that are out of Gunshot and Harms-way, hold on in God's service, much more should we. Wicked men think everything in Religion enough, and that we make more ado than needeth, but Christ referreth us to the Angels. Yea, to God himself, 1 Pet. 1.15. Be ye holy, as he that has called you is holy. Matth. 5.48. Be ye Perfect, as your heavenly Father is perfect. Now therefore we must by degrees be growing up unto this estate. The holiest upon Earth are not a sufficient copy to us, God is essentially Holy, infinitely Holy, originally Holy. Now wherein must we imitate him? We must be immutably holy, we should aim at that state, when we shall be in some sort so. God is universally holy in all his ways, and works; we should get nearer and nearer to this Pattern.

6. That we may answer our many experiences. There is no man of any long standing in the profession of Godliness, but he hath many experiences of the bitterness of Sin, when he hath been meddling with Forbidden Fruit. And on the vanity of the Creature, when he hath doated upon it, and at length he findeth that there is a lie in his right hand, Eccles. 1.14. I have seen all the works that are done under the Sun, and behold all is Vanity and Vexation of Spirit. Of the comfort of duty, when done all things for God, there is a sweetness accompanieth it. Micah 2.7. Do not my words do good to him that walketh uprightly? Of the help of God in his difficulties and straights, Psal. 46.1. God is our refuge and strength, a very present help in trouble. Of the truth of his promises, Psal. 18.30. As for God, his way is perfect, the word of the Lord is tried, he is a buckler to all those that trust in him. Of Answer of Prayers, Psal. 116.1, 2. I love the Lord▪ because he hath heard my voice, and my supplication. Because he hath inclined his Ear unto me, therefore will I call upon him as long as I live. Of the enterprises of Satan, 2 Cor. 2.11. Lest Satan should get an advantage of us, for we are not ignorant of his devices. Now to have all these experiences, and to be nothing improved and bettered, is very sad. 29. Deut. 4. Yet the Lord hath not given them an Heart to perceive, nor Eyes to see, nor Ears to hear, unto this day. To be nothing better, nothing wiser, is an argument of spiritual stupidness and folly.

7. To answer all the means, and the care and cost that God hath been at with us, and for us. God expecteth growth, where he has afforded the means of growth in great plenty. Luke 13.7. He said to the Dresser of his Vineyard, behold, these three years I came seeking fruit on this Fig-tree, and find none, cut it down, why cumbreth it the ground? It must be understood De jure, not De facto, of what God might expect, for God cannot be disappointed. Have I been thus long with you, and hast thou not known me? 14. John 9. It was a grief to Christ, when they were not grown under the means of grace. Luke 12.48. Where much is given, much is required. It is grievous to the spirit of God, when we are no better for all that is done to us.

Application. 1. As it is a privilege of the sincere Christian, whose heart is set Heavenward. Use. So it is for his encouragement; They go from strength to strength, if there be new troubles, there is new strength. Many are ready to faint in the Valley of Bacha, and think they shall never hold out. There is a continual supply, Rom. 2.7. To them, who by patient continuance in well doing, seek for glory, and honor, and immortality Eternal Life. Luke 8.15. The good ground bringeth forth fruit with patience. They have present support, and shall have final deliverance. 138. Psal. 3. In the day when I cried thou answeredst me, and strengthenedst me with strength in my Soul. God gives a power to bear up your Spirit in all your burdens. God is no Pharaoh ; you shall have strength with your work, strength with your trials, strength with your difficulties. A good man will not overburden his Beast. And God will give final deliverance, your troublesome journey will not last long, it will be over in a little time, and then you shall appear before God in Zion. There is rest. Rev. 14.13. That they may rest from their labors, and their works follow them. In Heaven you have nothing to do but to bless God, and praise God, and admire God, to all Eternity. Therefore be encouraged, go in the strength of your present refreshings, and God will find new grace for you, while you continue upright with him.

2. As it is a duty.

1. Use. It showeth the folly of them, who count an earnest pursuance of Eternal Life to be more than needs, and that a little holiness will serve the turn. Oh no! a Christian should always be growing, and always improving, still pressing nearer and nearer towards the mark, going on from strength to strength. There is no nimium in Holiness, you cannot have too much Holiness, or too much of the love of God, nor of the fear of God; nor of faith in him. There are many that come near, and never enter, Luke 13.24. Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. Certainly he that knoweth what was lost in Adam, and must be recovered in Christ, cannot think he can do enough or too much. How hard a matter is it to keep what we have • Such is the vanity, lightness and inconstancy of our Hearts in good, and so furious are the assaults of sundry Temptations, and so great is our impotency to resist them, our proneness to turn from the ways of God so great; so strong, subtle and assiduous are our Spiritual Adversaries; so many are those Difficulties, Discouragements, Diversions, and Hindrances, which we have to wrestle with and overcome in the way to Heaven; that it concerneth us to give all diligence to advance in our Christian Course. Once more, there is so much promised, that certainly a Man knoweth not what Christianity meaneth, if he striveth not to be more holy: So exact is our Rule, and strict, so holy is our God, so great are our Obligations from all the Means and Providences of God, that such a vain Conceit cannot possess the Soul of a serious Christian.

2. Use. It reproveth those, who if they have gotten such a measure of Grace, whereby they think they may be assured they are in a state of Grace, they never look further, but set up their Rest, and think hereafter Christ will make them perfect when they die.

Consider, 1. They hazard their Claim of Sincerity, that do not aim at Perfection: For where there is true Grace, there will be a desire of the greatest Perfection; as a small Seed will seek to grow up into a Tree. He that is truly good, will be growing from good to better, and so is best at last; the more his Light and Love is increased, the more he is troubled about the Relicks of Sin, and grieved at his heart that he can serve God no more perfectly.

2. All Promises are accomplished by degrees. And so far as we hope for anything, we will be endeavoring it: 1 John 3.3. Every man that hath this hope in him, purifieth himself even as he is pure.

3. According to the degrees of Grace, so will our Glory be. The Vessel is filled according to its capacity. They that are growing here, have more in Heaven. He that improved ten Talents, hath a Reward proportionable; and so he that improved five, Matth. 25. As our measures of Grace are, so will our measures of Glory be, all according to their Size and Receptivity. As there are degrees of Punishments in Hell, so of Rewards in Heaven: He that loved God more on Earth, has more of his Love in Heaven.

3. Use. It showeth the miserable Estate of them that do not go from Strength to Strength, but from Weakness to Weakness. That wast their Strength by Sin, that are fallen back, and have lost the savoriness of their Spirits, and their delight in communion with God; and grow more careless and neglectful of holy Things, weak in Faith, impatient under the Cross, formal in holy Duties; their Heart is not watched, their Tongue is not bridled, their Conversation is more vain, they wax worse and worse. Oh! take heed of such a declining Estate. When Men fall from their first Love, Rev. 2.4. I have somewhat against thee, because thou hast left thy first love. First Faith, 1 Tim. 5.12. Having damnation, because they have cast off their first faith. Or first Obedience, 2 Chron. 17.3. The Lord was with Jehoshaphat, because he walked in the first ways of his father David. David in his later time fell into scandalous Crimes.

4. Use. Is to persuade you to go on from Strength to Strength. It is the Gift of God's free Grace, and the Work of the Spirit, Eph. 3.16. That he would grant you to be strengthened with might by his spirit in the inner man. By maintaining and actuating Grace, notwithstanding all difficulties.

Motives.

1. What a monstrous thing is it to be always Babes and Infants in Grace! Heb. 5.12, 13. For when for the time ye ought to be Teachers, ye have need that one teach you again, which be the first Principles of the Oracles of God, and are become such as have need of milk, and not of strong meat. For everyone that useth milk, is unskillful in the word of righteousness: for he is a Babe. After many years of growing, to be a Babe still, an Infant still, is monstrous.

2. Besides your entrance into Christianity, there must be a progress. There is the Gate, and the Way, Matth. 7.14. Straight is the gate, and narrow is the way, that leadeth unto life. Will you always keep at the Door and Entrance? It is not enough to begin, but you must finish what you have begun, in the way of Mortification, Heavenly-mindedness, and Self-denial.

3. All the Ordinances promote your Growth; it is the Work of the Spirit, but the Spirit doth it by the means of Grace. We must not be idle and negligent, but use the means, as the Word, 1 Pet. 2.2. As new-born babes desire the sincere milk of the word, that ye may grow thereby. Every Duty giveth Christ a more hearty Welcome into your Souls, but especially the Lord's Supper. At the Table of the Lord we have our Spiritual Refreshings. Our Initiation was by Baptism, but our Growth by this Ordinance. How doth this do it? Partly as it increaseth our assurance of God's Love, and so encourageth us in his Service. Partly as we do more solemnly make use of Christ, who is our Sanctification, 1 Cor. 1.30. Partly as it doth excite unto more fruitfulness, we being planted in the Courts of God, and feasted at his Table, and taking our Meal and Viaticum to encourage us in our Journey to Heaven.

4. How many have thrived by less means. Twice Christ marvelled at the Faith of the Centurion, Matth. 8.10. He marvelled and said, I have not found so great faith, no not in Israel. And at the Unbelief of his own Country-men, Mark 6.6. He marvelled because of their unbelief. One had so great a Faith, and so little Means; the other so little Faith, and so great Means.

5. You might more convert the World, if you had more Grace and Holiness in your Hearts, and did discover it more in your Conversations. By your Purity, Matth. 5.16. Let your light so shine before men, that they may see your good works, and glorify your father which is in heaven. The more we live holily, the more we commend our Profession. So by your Constancy and Courage, 1 Pet. 4.14. If ye be reproached for the name of Christ, happy are ye: for the spirit of Glory, and of God, resteth upon you. On their part he is evil spoken of, but on your part he is glorified. By your deadness to the Pleasures of the Flesh, 1 Pet. 4.4, 5. Wherein they think it strange that you run not with them to the same excess of riot, speaking evil of you. Who shall give account to him that is ready to judge the quick and the dead. By your Fidelity in your Relations: The Apostle speaking of the faithful behavior of Servants, saith, Tit. 2.10. Showing all good fidelity, that ye may adorn the Doctrine of God our Savior in all things. What is the reason that the Hearts of Men are not more freely drawn out to the Doctrine of Christ? Doubtless one reason is, it wanteth adorning and beautifying by the carriage of its Professors. They that carry themselves holily in their Relations, they make Religion a beautiful lovely thing in the Eyes of the World, 1 Pet. 3.1. Likewise, ye Wives be in subjection to your own Husbands, that if any obey not the word, they also may without the word be won by the conversation of the Wives. That is, preparatively induced, Prejudices vanish at least.

6. You harden the Wicked, while you continue in your Weaknesses, and are so like them; so feeble in the resistance of Sin, and the governing of your own Passions, Appetites, and Desires. You should condemn the World, as Noah, Heb. 11.7. By faith Noah being warned of God of things not seen as yet, moved with fear, prepared an Ark to the saving of his house, by which he condemned the World. But you justify the World, as Israel is said to justify Sodom; Ezek. 16.51. Neither hath Samaria committed half of thy Sins, but thou hast multiplied thine abominations more than they, and hast justified thy sisters in all thine abominations which thou hast done. You differ more in your Pretences, than in your Conversations, whilst you are weak, and not thoroughly molded and commanded by Religion. If you are overcome by Sensuality, Pride, Worldliness, Envy, and Malice; wherein do you differ from the ungodly World, but only in the Name, and some little Grace, which is buried under an heap of Sin?

7. Your Hearts will never serve you to do any excellent things for God; but you will betray his Honor upon all occasions, by your Weaknesses and Infirmities; either by foolish Opinions, vain Desires, carnal Projects, or turbulent Practices. These are only mastered by growth in Grace, and God hath most Honor from the strong and fruitful Christian; John 15.8. Herein is my Father glorified, that ye bear much fruit. Produce the genuine Fruits of Godliness, and produce them in Plenty, and you will mightily honor God in the World. A Man acts most zealously and self-denyingly, when the Love of God beareth Rule in his Heart; 2 Cor. 5.13, 14. For whether we be besides ourselves, it is for God; or whether we be sober, it is for your sakes; for the love of Christ constraineth us. There is none of us, but might have acted much better and wiser, and carried on our Profession more to the Honor of God, if we had yielded more to the Sovereign Power and Empire of Grace.

5. Use. Try whether God's Grace be decayed or increased in you. If, according to our years and standing, we are advanced in the way to Heaven; if for every year of our Lives we have passed a station of the Wilderness to Canaan, if with the decaying of the Natural Life there hath been a growth of the Life of God in us, 2 Cor. 4.16. Though our outward man perish, yet the inward man is renewed day by day. Thus do God's People do, go on from strength to strength, 1 Thes. 4.1. Furthermore we beseech you, brethren! and exhort you by the Lord Jesus Christ, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. As you are nearer to the Grave, are you a step nearer to Heaven? Are we every day more careless than another, or more serious? What hath been our Proficiency? A Man may be long at Sea, yet make a short Voyage. So it is with most Men, they live long in the World, but they make little progress. Are we stronger in resisting Temptations to Sin, from the Devil, the World, and the Flesh? 1 John 2.14. Ye are strong, and the word of God abideth in you, and ye have overcome the wicked one. In bearing Afflictions, and Molestations of the Flesh, upon the hopes of another World, Prov. 24.10. If thou faint in the day of adversity, thy strength is small. In promptitude and readiness of Obedience. Do you serve God with that readiness of Mind, that will become Love to God, and Faith in his Promises? Heb. 13.21. The Lord make you perfect in every good work, to do his will, working in you that which is well pleasing in his sight through Jesus Christ.

2. Doctrine. From the term of this Motion: Those that go on from strength to strength, shall at length appear before God in Zion. Here observe,

1. The place, Zion, that is, Heaven, in this accommodative sense wherein I handle it. Heb. 12.22. But ye are come unto Mount Zion, the City of the living God, the heavenly Jerusalem, and unto an innumerable Company of Angels, &c. Now this is a glorious Place; Jerusalem below was a beautiful City, but much more Jerusalem that is above. This World is a Valley of Tears, wherein rueful Spectacles are presented to our Eyes, woeful News possess our Ears, here is Sorrowing and Sinning; but no such thing there, all is quiet, beautiful, and glorious; no woeful Sound, or sad Spectacle, no dismal Rumors, nor evil Tydings. Sense will tell you what the outside is, this spangled Roof over our Heads is but the Pavement of that Palace.

2. The Company, Everyone. They were travelling to Zion in distinct Troops, but they all meet in one Assembly and Congregation. So here, we have but little Company by the way, a straight Gate, and a narrow Way, and but few that find it: But when all meet together, there is an innumerable Company of Angels, and the Spirits of just Men made perfect, Heb. 12.22.23. All joining as in one Choice to land and bless God in a Consort of Voices.

3. Their Blessedness, There they appear before God: That is, their Happiness. They appear not in order to Doom, but Fruition. Not only before God as a Judge, but as a gracious Father, 1 John 3.2. When he shall appear, we shall be like him, for we shall see him as he is. 1 Cor. 13.12. For now we see through a glass darkly, but then face to face: now I know in part, but then I shall know even also as I am known. Here we know God by hear-say, but see him not. The fullness of our Joy is from the Vision and Sight of God. All Sight of God transforming here, 2 Cor. 3.18. We all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, as by the spirit of the Lord ; but there much more. Here we are like him in Holiness, and there in Happiness. There is in God 〈 in non-Latin alphabet 〉 , &c. something happy, something good; and we shall be there like him in both.

Use. Let this beget Patience; Rom. 8.18. I reckon that the sufferings of this present time, are not worthy to be compared with the Glory which shall be revealed in us. Heaven will pay for all. And let it also beget diligence; 1 Cor. 15.58. Be ye steadfast, unmovable, always abounding in the work of the Lord, for as much as you know that your labor is not in vain in the Lord. Be always pressing on, because of the high Price of your Calling. The thought of the Prize should excite us to diligence.

A Sermon on 1 Cor. xi.26.

I Shall fall directly upon the Words, without any Preface. In them observe,

• I. A Duty supposed.
• II. The Purpose and End of it declared.

1. The Duty supposed. In it you may observe two things: (1.) 〈 in non-Latin alphabet 〉 , As often, implieth a 〈 in non-Latin alphabet 〉 , that it must be often ; for he doth not say, 〈 in non-Latin alphabet 〉 , when, but 〈 in non-Latin alphabet 〉 , as often, it should be very often. Seldom Communions came into the Church upon the decay of Zeal. (2.) Both Elements are supposed to be used; As often as ye eat this bread, and drink this cup. It is Sacrilege to defraud the People of the communion of the Cup, and to separate what God hath joined.

2. The End declared. Where, what, and how long. (1.) What is the end? To annunciate or show forth the Lord's death. It may be read Indicatively, or Imperatively, 〈 in non-Latin alphabet 〉 , They come to the same effect. Annuntiare debetis, Ye ought to show forth. So Vatablus. (2.) How long this Rite must be observed to this end, Till He come, that is, to judgment. Which implieth, that this is a standing Ordinance, or means to keep his Death in perpetual remembrance, till we have no more need of Memorials, because Christ is come in Person.

Doctr. The Lord's Supper is a solemn Commemoration of the Death and Passion of our Lord Jesus Christ.

• 1. By way of Illustration.
• 2. By way of Confirmation.

I. By way of Illustration. I shall explain both the Object, and the Act. The Object is the Lord's death ; The Act is Annunciation, or showing forth.

First, The Object. Which I shall open in three Propositions.

1. That the Sacraments do chiefly relate to Christ's death. For Baptism, Rom. 6.3. Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his death? The Lord's Supper, in the Text. Both Sacraments represent him dead; they do not represent him Glorified, but Crucified. They were Instituted in favor of Men, and for the benefit of Man, more directly and immediately than for the honor of Christ exalted. In these Duties he representeth himself, rather as one that procured the Glory of others, than as one that is possessed of Glory himself; and would have us consider his Death, rather than his present Exaltation. His Death is wholly for us, but his Glory is for himself and us too: Only we must distinguish between what is Primarily represented in the Sacrament, and what is Secondarily and Consequentially. It is true, the consideration of his Humiliation excludeth not that of his Exaltation, but leadeth us to it. But primarily and properly Christ's Death is here represented, and consequentially his Resurrection and Intercession, as these Acts of his Mediation receive value from his Death. We remember his Death as the Meritorious Cause of our Justification and Sanctification, his Resurrection as the Public Evidence, Rom. 4.25. Who was delivered for our offenses, and was raised again for our justification. Namely, as his Resurrection showeth his Satisfaction is perfect, God requireth no more for the Atonement of the World. His Intercession is nothing else but a representation of the Merit of his Sacrifice, and receiveth its value from his Death. Heb. 9.12. By his own blood he entered in once into the holy place, having obtained eternal redemption for us. That is, by his own Blood he entered into Heaven, having purchased Redemption for us from the Guilt and Power of Sin. Well then! it appeareth from the nature of the thing, and the Rites here used, that Christ's Body is represented to us as dead and broken, and so proper Food for our Souls; And his Blood as shed or poured out for the expiation of our Sins, that we might obtain pardon and peace, Eph. 1.7. In whom we have Redemption through his Blood, the forgiveness of Sins, according to the riches of his grace. Luke 22.20. This Cup is the New Testament in my Blood, which is shed for you.

2. That we do not Commemorate Christ's death as a Tragical Story, but as a Mystery of Godliness. Many, when they come to these Duties, look upon Christ as an innocent Person unworthily handled, and so make a Tragedy of his passion, for the entertainment of their fancies, and the lighter part of their affections; rather than for their Faith to work upon, their desire, joy, and thankfulness, or to stir up any deep Repentance in them. This remembrance produceth either Compassion, or Indignation against the Jews.

1. Compassion. Alas! the History of Christ's Passion will work no more upon us, than the sad preparation of Abraham, when he went to Sacrifice his Son Isaac, or the Crys of Joseph in the Pit, or the pitiful words of Jacob, when they told him that some Beast had devoured him, or than the Sacking of Jerusalem by the Babylonians, or how they handled that miserable King Zedekiah, when they put out his Eyes; or the moans of Dido for Aeneas, Austin instanced in that, living in that Country, Quid miserius homine flente Didonis mortem, & non mis • riam suam. All these things, though they be not of such importance as the sufferings of the Son of God, will draw tears from us, and passionately affect us for the time. Christ seemeth to disprove this fond Compassion, as it is acted and exercised towards himself, Luke 23.28. to 31. Jesus turning unto them, said, Daughters of Jerusalem, weep not for me; but weep for yourselves, and for your Children. For behold the days are coming in the which they shall say, Blessed are the Barren, and the Womb that never bare, and the Paps which never gave suck; Then shall they begin to say to the Mountains, fall on us, and to the Hills, cover us. For if they do these things in a green Tree, what shall be done in the dry? The Gospel doth not propound the death of Christ as a Spectacle of human Calamity; No, it is a point of higher consideration, and God looketh for more inward and Spiritual motions than this passionate condoling.

2. So for indignation against the Jews. It is no more pleasing to Christ than the other. Many Christians think it a piece of high Devotion to execrate the Memory of Judas, and the other Jews, who were accessory to Christ's Death; but this, or somewhat like it, is disproved too. Peter was in a rage against Christ's Adversaries, and therefore out of bravery draweth his Sword against a whole Troop or Band of Men, that came to attacque him in the Garden: But Christ saith, John 18.11. Put up thy Sword, into the Sheath, the Cup which my Father hath given me, shall I not drink it? No question but great Injustice was shown to Christ, the Jews fact was odious, Judas his treason Execrable; but as our pity should be turned upon ourselves, so must our exasperation also. The Gospel calleth for deeper consideration of this Mystery than what is Historical; Namely such as is Evangelical, and may suit with God's ends in it, and our Faith in the Mediator and Savior of the World: Namely the horror of our Sins, that they may become odious to us; the Terror of God's impartial Justice, that we may never think a light thought of it more; the inestimableness of God's Love, that we may have more admiring thoughts of the wonders of this Condescending Grace, in giving his Son to die for us; and of the unspeakable benefit, and the joy of Salvation which is derived thence to us. These are the true reflections on the Death of Christ, and best serve for the improvement of it; Namely to raise our hopes of Mercy, engage our Thankfullness, and increase our Hatred of Sin. In short, two affections are most proper and seasonable, Mourning for Sin, and Rejoicing in Christ.

1. Mourning for Sin. When we call to remembrance the Death of Christ, the anguish of his Soul, the bruises of his Body, the effusion of his Blood, these are all occasions of Godly sorrow. For he hath born our griefs, and carried our sorrows; and he was wounded for our transgressions, he was bruised for our iniquities, the Chastisement of our peace was upon him, and by his stripes we are healed. Isai. 53.4, 5. Therefore godly sorrow is seasonable, so far as it is a means & part of Repentance. The Jews on the Solemn day of atonement, used to afflict their Souls on that Day, as you may read, Levite. 23.27, 28, 29. On the Tenth day of the seventh Month it shall be a day of Atonement, it shall be an holy Convocation unto you; and ye shall afflict your Souls, and offer an offering made by Fire unto the Lord. And ye shall do no work on that day, for it is a day of Atonement; to make an Atonement for you before the Lord your God: For whatsoever soul it be, that shall not be afflicted in that same day he shall be cut off from among his people. Mark when this should be, at the day of Expiation or Atonement, and Solemn Reconciliation with God, that they might have forgiveness of all their Sins. Affliction of Soul, or Humiliation, is inward, by Godly sorrow for Sin, which worketh repentance unto Salvation not to be repented of ▪ 2 Cor. 7.10. It is done by judging and loathing ourselves for the Evils we have committed; outwardly by Fasting and Abstinence from all fleshly Delights, which the Jews observed with great rigor. I press it only, as it was a sign of Repentance. Then we best remember Christ Crucified, when we are Crucified with him, Gal. 2.20. I am Crucified with Christ. When the Sensual Inclination is mortified, and the Heart deadened to the pleasures of Sin, which are but for a Season.

2. Rejoicing in Christ Jesus. The other tendeth to this, as a preparation to the Solemn effect. And to Repentance there must be joined Faith, which is an acceptance and acknowledgment of the benefits procured and offered to us by Christ. Therefore we cannot receive them so sealed, confirmed, and applied, as they are in the Lord's Supper, without joy. We are invited to the Lord's Table as to a Feast, and joy doth best become an Holy Feast. This Ordinance was instituted for our Consolation, as being one of those Solemn assutances given to the Heirs of Promise. And their nature and use is to beget Strong Consolation, Heb. 6.18. It is true, we come to it with remorse, but that by way of preparation, and for the quickening of our appetite: But the proper act, wherein consisteth our Communion with Christ, and his Body and Blood, is the joy and contentment that the Soul received, in that Christ died for us. Christ is not only propounded as dead, but as dead for us; that his Death may be our Life, and a fountain of everlasting comfort to us. When we come to God's Table, we Eat and Drink in his presence, as those that are agreed with him, and reconciled to him by Jesus Christ. And then, Rom. 5.11. We joy in God through our Lord Jesus Christ, as those that have received the atonement. So Psal. 22.26. The meek shall Eat and be satisfied, they shall praise the Lord that seek him, your Heart shall live forever. That is, the poor humble Christian is revived and comforted by the Eucharistical Spiritual Food, and the vital effects thereof, of which by Faith they are made partakers. He speaketh there of paying his vows, and alludeth to the Peace-offerings when they feasted with their Friends: Which is fulfilled in the Eucharist, or Commemorative Feast, which we observe in the remembrance of Christ's Death. These are the Spiritual Affections, we come with brokenness of Heart, and go away with Joy. Act. 8.39. And when they were come up out of the Water, the Spirit of the Lord caught away Philip, and the Eunuch saw him no more, and be went on his way rejoicing ▪

3. The Commemoration of Christ's Death as a Mystery of Godliness, is done by a due consideration or reflection on the cause, occasion, and benefits of it.

1. The first inward moving cause of all, is the great love and mercy of God to us. John 3.16. God so loved the World, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have Everlasting Life. And 1 John 4.10. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our Sins. This must not be overlooked, partly because this is commended to us, Rom. 5.8. But God commendeth his love to us, in that while we were yet Sinners, Christ died for us. Some things may be told us, but this is commended that we may be sure not to forget it. This was the great thing propounded to our thoughts, this gracious act and expression of God's mercy and bounty, carried on in the most astonishing way, far beyond what we could conceive or imagine. And partly, because this calleth for thankfulness, the great principle of Gospel-Obedience. 2 Cor. 5.14, 15. For the love of Christ constraineth us, because we thus judge: that if one died for all, then were all dead. And that he died for all, that they which live, should not henceforth live unto themselves, but unto him which died for them and rose again. Yea, the Life and Soul of every Duty, the very design and tenor of the Gospel, and the way of Salvation by a Redeemer, is so ordered by God, as to raise the highest Thankfulness in Man, and that we might be deeply possessed with his Love. Thankfulness is the great Duty of the Gospel, and which containeth and animateth all the rest. For the Gospel from first to last is a benefit, 1 Tim. 6.2. Partakers of the Benefit. And therefore to be received with Thankfulness; for what obedience is to a mere Law, that is Thankfulness to a Benefit. This Duty is called 〈 in non-Latin alphabet 〉 , or an Eucharist. The Lord Jesus hath gone before us as a pattern, 1 Cor. 11.24. When he had given Thanks, he brake it, and Verse 25. After the same manner he took the cup, that is giving Thanks, as Matth. 26.27. He took the cup and gave thanks. And all because of that Grace and Bounty of God, which he came to discover to Mankind, and would Seal with his Blood. Well then! this Grace, Love, and Good • ess of God, in giving his Son to die for our Sins, should never be overlooked by us; That all our Acts may be Acts of Thankfulness, our Repentance may be a thankful Repentance, our Love may most affect the Heart with Sin, Ezek. 16.63. Thou mayst remember and be confounded, and never open thy mouth anymore, because of thy shame, when I am pacified toward thee, for all that thou hast done. Our Faith a thankful acceptance of Christ and all his Benefits; our Obedience a thankful Obedience, not out of fear of Hell, but Gratitude; all our Duties but the thankful Returns of Christ's Redeemed ones for the great Love he hath shown to us. So for all works of Charity; our giving, an • imitation of Christ, who loved us, and gave himself for us, 2 Cor. 8.9. Tho' he was rich, yet for your sakes became poor, that ye through his power might become rich. Forgiving, so it is said, Eph. 4.32. Forgiving one another, even as God for Christ's sake hath forgiven you. Our works of Piety; Worshipping God, Love, should bring us into his Presence, and his Mercies to us in Christ, should be continual matter of Praise and Thanksgiving. Our Preaching Love to God should sweeten the labors of it. Oh, had we a deeper sense of this great Love that provided such a remedy for us, we would feel the constraining influence of it, in everything that our hand findeth to do for God!

2. The next thing is the outward occasion, or procuring Cause, which is our Misery by reason of Sin. He came to propitiate God, offended by Man's Sin. Sin was the cause of Enmity between God and Man; and did set us at such an infinite distance from him, that our peace could be made no other way, but by Christ's making his Soul an offering for Sin. Isai. 53.10. and becoming a curse for us, Gal. 3.13. Therefore, when we remember the Agonies and Death of Christ, we should remember the odiousness of Sin. To make light of Sin, is to make light of the sufferings of Christ. The Scripture often shows the greatness of Sin, by the greatness of the price that was given to redeem us from it, 1 Pet. 1.18, 19. Ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, but with the precious blood of Christ. And this, both in order to Caution, and Humiliation. Caution, ver. 17. pass the time of your sojourning here in fear. And Humiliation, Zach. 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, and they shall mourn for him, as one mourneth for his only Son, and shall be in bitterness for him, as one that is in bitterness for his first born. Before God would be propitious to Sinners, the Son of God must be made Man, and suffer and die to expiate our offenses. Well then! Is Sin nothing, that sowed the Seeds of that woeful Discord between God and us, that he will have no communion with us, till the Blood of Christ be shed to purge us from our Sins? Generally we have slight and superficial apprehensions of Sin, therefore we are not much troubled for what is past, nor careful to avoid it for the time to come; Ye are not deeply affected with what our Mediator hath done to deliver us from it. Oh Christians! Without these bitter Herbs, due thoughts of Sin, Christ our Passover will not relish with us. Do but consider what you conceive of wrongs done to you, how they provoke and stir your passions, so that there is much ado to get you pacified: What heinousness must there be in your offenses against God, both as to the quality of their nature, and their multiplicity, both as to number and kind! It is true, God is free from passion, and is not troubled as your Spirits are: But such is the provoking nature of Sin, that it crieth for Vengeance, and bringeth you under the dreadful Sentence of Divine wrath; which would fall upon you with all its weight, if Christ had not interposed and catched the Blow. In short, the Sinner is in a dreadful and damnable condition, by reason of Sin; but Christ bore our Sins in his own Body on the Tree, which should increase our Thankfulness; for woe be to us if we bear our own Sin; and heighten our Repentance, that we may not provoke God for the future: For you see, satisfaction cannot be easily made for the injury of Sin. The ignorance of God's Majesty and Holiness, hath tempted the World to fancy some lesser expiations of Sin, and satisfaction to God, by sacrifices of Beasts, or Penances, or such a number of Prayers, or costly Alms: But the Gospel teacheth us, there is no purgation of Sin, but only by the death of Jesus Christ.

3. The effects and fruits, are Pardon and Life.

I. Pardon. For God's Justice being satisfied by Christ, he hath granted a new Covenant, wherein Pardon is assured to the penitent Believer. We are told in what way and method Sin is pardoned, upon the account of Christ's death, If we in a broken-hearted manner confess it before God. 1 John 1.9. If we confess our sins he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. So Luke 24.47. And that repentance and remission of sins should be preached in his name among all nations. Now this is no small mercy, to have sin pardoned.

II. The other benefit is Life, begun in us by the Spirit, and perfected in Heaven. Consider it as begun in us by the Spirit in Regeneration. We have have it by virtue of Christ's death, Tit. 3.5, 6. Not by works of righteousness which we have done, but according to his Mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, whicsh he shed on us abundantly through Jesus Christ our Lord. Or as perfected in Heaven, it is still the fruit of Christ's death, Heb. 5.9. Being made perfect, he became the Author of Eternal Salvation to all them that obey him. Now these benefits should be considered by us, because they are the matter of our Faith and Trust. As God's Love calleth for Thankfulness, and the heinousness of Sin for Repentance, so the benefits of Christ's death for Faith and Affiance. God solemnly reacheth out to us the benefits contained in the promises of the Gospel, as by a Deed and Instrument; and we by Faith accept them, and by Affiance depend on God for the performance of them: In short, that Christ may give us the Favor and Image of God, and all the consequent privileges; free access to God for the present, and the full fruition of him in Bliss and Glory for the future. Thus for the Object.

Secondly, The Act is Annunciation, or Showing forth. This may be considered with respect to the parties to whom we annunciate it; Or, with respect to the Properties, or manner how it is to be annunciated.

1. With respect to the Parties. We annunciate and show forth Christ's death, with respect to ourselves, that we may anew believe and exercise our Faith. With respect to others, that we may solemnly profess this Faith in the Crucified Savior, with a kind of Glorying and rejoicing. With respect to God, that we may plead the merit of his Sacrifice with Humility and Affiance.

I. With respect to ourselves, to raise our Faith in the Crucified Savior. For God hath set him forth to be a propitiation for our sins, through faith in his blood, Rom. 3.25. We believe that by this means the Favor of God may be recovered, his Image restored, Eternal Life obtained, and all the Mercy offered in the new Covenant bestowed upon us, according to the Gracious terms thereof.

II. With respect to others, We annunciate it, as we make public profession of this Faith that we are not ashamed of Christ Crucified; but rather glory in it, and in the Blessed Effects of his death. Gal. 6.14. God forbid that I should Glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto the world. We glory in this, that we are his peculiar People, distinguished from the perishing world, as Goshen from Egypt, or those in the Ark from those who perished in the waters; or as Gideon 's Fleece wet with the Dew from all the rest of the ground; or as Rahab 's House from the rest of Jericho. We own Christ, and Christ will own us.

You will say, What great matter is there in this profession where all are Christians, among whom Christ's name is had in Honor and Esteem?

I Answer, 1. Never was it so well with the World, but that somewhat of Christ was called in question, and so the profession of his entire Truth may be dangerous and costly. Sometimes this Truth, and sometimes that is contradicted and opposed: And so it cometh to pass, that Self-denial is a standing Rule, never out of season. And therefore we still fortify our Selves by this Duty to own the present Truth, how much soever it be spoken against. Thus Paul Gloried in Christ, in opposition to the carnal policy of the false Apostles, who gloried in the flesh, the riches, pomp and favor of the World, which ran of their side. But we remember the Cross of Christ, to deaden our Affections to the glory and applause of the world.

II. This profession must be not in Word only, but Deed also. We profess ourselves to be a peculiar People, redeemed from all iniquity by Christ, to live to God, and serve God: Now if our conversation be not answerable, we do not remember the Blood of the Covenant with Honor, but spill it on the ground, and trample it under our feet, Heb. 10.29. and destroy our profession by our conversation. As we destroy our profession of God, Tit. 1.16. They profess that they know God, but in works they deny him. So of Christ, 1 Tim. 5, 8. 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. A merciless Man hath denied the Faith. And Ier. 9.25, 26. Let not the wise man glory in his wisdom, neither let the mighty man glory in his might; let not the rich man glory in his riches: But let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord, which exercise loving kindness, judgment and righteousness in the earth, for in these things I delight, saith the Lord, So that our Lives must be an Hymn to Christ, or a constant glorying in him. Great things are expected of the peculiar people, 1 Pet. 2.9. Ye are a chosen generation, a royal Priesthood, an holy nation, a peculiar people, that ye should show forth the praises of him who hath called you out of darkness into his marvelous light. Well then, this annunciating the death of Christ before many witnesses, is useful to us in times of trouble, that we may be faithful to his Interest, and in times of Peace, that we may be the more bound to all Holy Conversation and Godliness.

III. We profess also ourselves to be parrtakers of the benefits of Christ's death, by a lively Faith. For the Apostle tells us, 1 Cor. 10.21. Ye cannot drink the cup of the Lord, and the cup of Devils. Ye cannot be partakers of the Lord's Table, and of the Table of Devils. In the Lord's Supper we profess to be partakers of the Body and Blood of Christ; that is the benefits of his death. And he had said before of the Jews, ver. 18. They which eat of the sacrifices, are partakers of the Altar, they Eat and Drink with God at the Altar. So eating and drinking at the Lord's Table, is a sign of communion with Christ; and that we rejoice in this, that we are admitted into the participation of the benefits and efficacy of his death: If we be unqualified and unprepared to Receive them, we mock God, and dishonor Christ.

3. We annunciate it to God. This we do two ways.

1. In a way of Prayer. Pleading before him the value of this Sacrifice, with Humility and Affiance, expecting the benefits thereof. Christ's Blood is pleaded by him in Heaven by his constant intercession; and by us upon Earth in Prayer, when we show the Father that Sacrifice once made by him; In which we trust, and for which we expect Mercy and Grace to help us. As the Apostle beggeth Grace through the Blood of the everlasting Covenant, Heb. 13.20, 21. Now the God of peace that brought again from the dead our Lord Jesus Christ, that great shepherd of the sheep, through the blood of the everlasting Covenant. Make ye perfect in every work to do his Will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom be Glory forever and ever, Amen. And we sue out our Pardon, and beg the Gift of the Spirit, in the name of our Mediator and Advocate.

2. In Thanksgiving and Praise to God for Jesus Christ and his benefits. Eph. 1.3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ. Looking upon all Blessings as streaming to us in his Blood, and the fruits of his Mediatorial Administration.

2. With respect to the Properties, and manner how it is to be annunciated.

1. It must be serious, In Spiritual things the Heart is not soon wrought upon, or else the Sacred Impressions are easily defaced; Glances have no Fruit and Efficacy to warm the Heart. As Birds that often straggle from their Nests, suffer their Eggs to grow chill and cold; but when they sit long, the Brood is hatched: So by a constant Incubation we profit most, and these things sink deeper into our Hearts. It is true, the things represented are great things, and so force their way into our Minds whether we will or no; but yet they are Spiritual, and depend on Faith, therefore some Entertainment and serious Consideration is necessary, Heb. 3.1. Wherefore, holy Brethren, partakers of the heavenly Calling, consider the Apostle and High Priest of our Profession, Christ Jesus. The Heart of Man catcheth like Tinder at every Spark, when Sin is represented; but it is otherwise in Holy and Heavenly Things. They that do not use to command their Thoughts, make less Earnings certainly, than others who are not of such a light and unsettled Mind. It is said, Zech. 12.10. They shall look upon him whom they have pierced ; Which implieth a steady consideration, otherwise we are in danger to go as we came. There is not that lively Commemoration of Christ. You come full of other Cares, Desires, and Delights, and therefore return empty of all solid and true Refreshment.

2. It must be Applicative, Gal. 2.20. He loved me, and gave himself for me. This great Love which God hath manifested in Christ, is not only sounded in our Ears, and represented to our Eyes; but is brought home to us, and shed abroad in our hearts by the Holy Ghost given to us, Rom. 5.5. The Spirit accompanieth Christ's Institutions, and the diligent, serious, hungry Soul is not left destitute. Christ and his Benefits are nowhere so particularly offered, applied, and sealed to us, as in this Duty. Christ's Messengers offer him to us in particular, with a Charge and Command, that we should receive him, take and eat for our own Comfort and Use. What is particularly applied to us, and made ours, as Food that is turned into our Substance, should awaken in us greater Thoughts and Care about our own Interest.

3. Practical. The Effects must more sensibly appear. Two ways is that done.

1. When we are made Partakers of his Benefits, when we are justified and sanctified, Heb. 10.22. Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. The Annunciation inferreth this. Then it is Practical, when it assureth our Confidence, Rom. 8.32. He that spared not his own son, but delivered him up for us all, how shall he not with him also freely give us all things? And we are encouraged to wait for the accomplishing of these ends, and instating us in these Privileges.

2. When we express more likeness to Christ, in dying to Sin, and to the World, or suffering for Righteousness. Dying to Sin and the World, Gal. 2.20. I am crucified with Christ. Gal. 5.24. They that are Christ's have crucified the flesh with the affections and lusts. Or suffering for Righteousness, Phil. 3.10. That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death. For as Christ came to destroy the Desires of the Carnal Life, so to wean us from the Interests of the Animal Life. Sacraments bind us to this, Matth. 20.22. Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with?

II. Confirmation, or Reasons why the Lord's Supper is a Commemoration of Christ's Death.

1. To supply the room of his Bodily Presence, 1 Pet. 1.8. Whom having not seen, ye love, in whom though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory : And in the Text, Ye show forth the Lord's death till he come. Christ is not bodily present in the Church till the last Judgment: And we are to continue this holy Festival, till the time that we shall have no need of these Memorials, because then he cometh in Person.

2. It is a lively Objective Means to affect our Hearts. Both in regard of what is represented, Christ is, as it were, evidently set forth, Crucified before our Eyes, Gal. 3.1. And also in regard of what is required to be done on our parts, that we should return to our Duty, and devote ourselves to God's Service, Rom. 12.1. I beseech you therefore, Brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

Use. To press you to the Duty of the Text, To show forth Christ's death.

1. It is the strongest support to Faith. When we apprehend the Greatness and Heinousness of Sin, the Righteousness of God, and Purity of his Holiness; what shall compensate that infinite Wrong which is done to his Majesty? If it seem easy to us, we do not know what Sin is, and what God is. Not what Sin is, which is a depreciation of God, and a contempt of his Majesty. There is no petty Creature above another, but he is jealous of his Honor, and will vindicate himself from Contempt. Nor what God is; God is of pure Holiness, his Nature engageth him to loath Sin, his Justice to punish it. It is a difficult case questionless how to get Sin expiated, but this wonderful Condescention will make this Difficulty cease, the Person is great, and Way wonderful. Consider what a Person hath undertaken this, and what he hath done, he hath died for us; which at once showeth God's willingness to Pardon, and an answerable Ransom; that such an one should undertake for us, so beloved of God, so equal to God, Phil. 2.6, 7. Who being in the form of God, thought it not robbery to be equal with God, but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men. This will settle and calm the Heart, that such an one should come about such a Work.

2. It is the greatest Incentive to Love. That Christ loved us, and gave himself for us, a sacrifice to God, of a sweet smelling savor, Eph. 5.2. Those innumerable Angels that left their Station, and were once in Dignity above us, have not such glad Tydings to impart to one another, or to show forth in their Societies, not such a word to comfort themselves withal: They cannot annunciate the Death of Christ, and say, Lo! there is our Confidence and Hope, the Propitiation for our Sins.

3. It is a powerful Perswasive to Obedience. Shall we deny ourselves to him, that gave himself to and for us? Or seek to frustrate him of his End? This was his great End, 1 Pet. 2.21. For even hereunto were ye called, because Christ also suffered for us, leaving us an example, that ye should follow his steps. He hath purchased Grace to mortify Sin, and to quicken us to the fruits of Holiness; shall we be alive to Sin, and dead to Rightousness?

A Sermon on MAL. iii.17.

THese Words are part of the Promise which God maketh to them that fear him, or to those who are good in evil Times. In them take notice of,

1. The Blessing promised; that God will spare them.

2. The manner of this Indulgence; amplified, and set forth by the Carriage of a Father to his Son; wherein a double Reason of this Indulgence is intimated.

1. Propriety, his own Son.

2. Towardliness, or Obedience; his Son that serveth him. Parents are not severe to any of their Children, especially the dutiful.

1. Propriety, his own Son. A faulty Child is a Child still, and therefore not so easily turned out of the Family as a Servant. We often forget the Duty of Children, but God doth not forget the Mercy of a Father. A Prodigal Child hath some Encouragement from his Relation, though his Manners be not answerable. Luke 15.18. I will arise, and go to my Father, and will say unto him, Father! I have sinned against Heaven, and before thee, and am no more worthy to be called thy son, make me as one of thy hired servants: And he arose and came to his Father. But when he was yet a great way off, his Father saw him, and had compassion, and ran and fell on his neck, and kissed him. A Father will not be • evere to a returning Prodigal, as God is not to penitent Sinners.

2. But this is not all; it is not a prodigal Son, a rebellious Son, that is here considered, who by Moses 's Law might be turned out of Doors and stoned; Deut. 21.18, 19, 20, 21. If a man have a stubborn and rebellious son, that will not obey the voice of his father, or the voice of his mother, and when they have chastened him, will not hearken to them; then shall his father and mother lay hold on him, and bring him out unto the elders of his City, and unto the gate of his place; and they shall say unto the elders of his City, This our son is stubborn and rebellious; he will not obey our voice; he is a gluton, and a drunkard. And all the men of his City shall stone him with stones, that he shall die. Such a Law did God make against Disobedience to Parents. And if Children put off all respect of natural Duty, Parents were to put off all Bowels and Compassion towards them. But this is not the case here: It is a good Child that is here spoken of; His own Son that serveth him. When a Son is dutiful for the main, a Parent will not be harsh and severe to him upon every failing. What ever Men are to Slaves, or to the Children of others, who serve them; yet they cannot so divest themselves of the Heart of a Parent, as to be inexorable to their own Children, and correct them severely for a lesser fault. This is the Expression that God useth to set forth his Indulgence and Compassion towards them that fear him.

Doct. That God's sparing his Children, notwithstanding their manifold Infirmities, is one of the Choice Privileges of them that fear him.

I shall discuss this Point in this method.

• 1. I will show you, what it is to spare.
• 2. That this is a choice Privilege.
• 3. The Grounds and Reasons of this Indulgence, or Sparing, that he useth towards them.
• 4. The Qualification of the Persons.

I. What it is to spare them. It is seen on two occasions, when he cometh to accept them, and when he cometh to afflict them: In accepting their imperfect Services, and not correcting them at all, or correcting them in Measure, and in Mercy.

1. Sometimes Sparing is spoken of in Scripture with respect to some Judgment to be inflicted, and so it is an Act flowing from Mercy, withdrawing, or moderating deserved Judgments. For we by Sin deserve the sharpest Dispensations of God's Anger and Wrath, and so God is said to spare, as with-holding, or withdrawing the Judgment, Joel 2.17. Spare thy people, O Lord, and give not thine heritage to reproach. Sometimes, as Moderating, when he doth not stir up all his Wrath; As it is sweet to find Mercy remembered in Wrath, and that he will moderate the Judgment to us, and make it more sufferable; Ezra 9.13. Thou hast punished us less than our Iniquities deserve.

2. At other times, Sparing is spoken of with respect to a Duty to be accepted. We need to be spared in our best Actions, they being defective and defiled. Nehemiah prayeth, Nehem. 13.22. Remember me, O my God! concerning this also, and spare me according to the greatness of thy mercy. He speaketh this, when he had procured God's holy Ordinances to be duly observed; he pleadeth no Merit before God, but desireth rather to be spared and forgiven, for he was conscious to his own many Failings. Well then, God spareth, when he forgiveth our Sins, and pardoneth the manifold Imperfections of our Services.

II. That this is a choice Privilege: So it will appear to be, if we consider,

• 1. The holy Nature of God.
• 2. The strictness and purity of his Law, both as to the Precept and Sanction.
• 3. Our incapacity of appearing in the Judgment.
• 4. The sense which Conscience hath of Sin. All these must be considered, because usually Men heal their Wounds slightly, and afterwards they fester into a more dangerous Sore. And again, we are not affected with God's pardoning Mercy, because we do not see with what difficulty it is brought about.

1. The holy Nature and Justice of God. His Nature inclineth him to hate Sin, and his Justice to punish it: Joshua 24.19. Ye cannot serve the Lord, for he is an holy God, he is a jealous God; he will not forgive your transgressions, nor your sins. This he speaketh, not to discourage them, but that they might not have slight thoughts of God and his Service, as if he would be put off with anything, and would lightly and easily pardon their Errors; Hab. 1.13. Thou art of purer eyes than to behold evil, and canst not look on iniquity ; That is, without taking Vengeance of it. The least Sin is an Offence to God so pure and holy; 1 Sam. 6.20. Who is able to stand before this holy Lord God? That is, this God who is so jealous of his Institutions. All this is mentioned to show, that God doth not make little reckoning of Sin, and that which lesseneth the benefit of Pardon in our thoughts, is usually some abasing of the Nature of God. It is not from magnifying his Mercy, as it is discovered in Christ, and the New Covenant; but from some wrong conceit of God, as if he were not so Just and Holy, as he is represented to be; Psal. 50.21. These things hast thou done, and I kept silence, thou thoughtest I was altogether such a one as thyself. Because he doth not always inflict Punishment, they think Sin is no such great matter, and not so hateful to God as indeed it is: Oh no! God that is so willing to spare his People, notwithstanding their Infirmities, doth not cease to be Holy, nor his Law leave off to be Righteous: Therefore this is the means to heighten this Privilege.

2. The Purity and Strictness of his Law, both as to the Precept and Sanction.

(1.) The Precept; which reacheth to the Soul, and the Operations of every Faculty; Thoughts, Purposes, and Desires; as well as Words and Actions. Therefore when David had admired the Purity of the Law, he adds, Psal. 19.12. Who can understand his errors? Cleanse thou me from s • cret faults. Oh the multitude of our Errors that we know! And the multitude of them we know not! But God knoweth them. How imperfect is our Obedience? How many times have we transgressed this holy Law of God? Many Failings we do not observe; and those which we do observe, we are not able to enumerate. If we were to be judged by this Law, the holiest and the humblest, the most penitent and believing Soul, and the Soul that most loveth God, cannot abide the Trial; and were it not for this promise, and its Fellows, what could we look for but Eternal Ruin?

(2.) As to the Sanction, the Law saith, The Soul that sinneth shall die, Ezek. 18.4. Now this being the Sentence of God delivered in a Righteous Law, how shall we escape it: Surely it cannot fall to the Ground; Unless some Provision be made, it will eternally take place. This should the more affect us, because it is often verified in the course of God's Providence, Rom. 1.18. For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness. Heb. 2.2. For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward. Now when others are punished, and we are spared, surely we ought to be affected with his Severity towards them, but towards us Goodness.

3. Our incapacity of appearing before God by reason of the multitude of our Sins. There are none of God's Children but have a great and vast Debt upon them; and if God should call them to an account, and should not spare, not one of them could stand, or appear in Court: Psal. 130.3, 4. If thou, Lord! shouldest mark iniquity, O Lord! who shall stand? But there is forgiveness with thee, that thou mayest be feared. There is not a Man to be found, who hath not some fault and failing, which would render him uncapable of God's favor. If he should proceed in just severity against us, who could stand? Not, who among the Wicked? but, who among the Regenerate, or the People of God? So many are the Frailties and slips of their Lives; And Psal. 143.2. Enter not into judgment with thy servant, for in thy sight shall no man living be justified. It is impossible for such a frail, sinful, imperfect Creature as Man is, to appear before God's exact Tribunal with any comfort and hope. But he will not charge them on us with Severity, but spare us with Mercy.

4. The sense which Conscience hath of these Sins.

(1.) Consider it in its old natural Bondage, somewhat of which yet remaineth while Sin remaineth; so Conscience accuseth of the Sins that are committed: Rom. 2.15. Which show the work of the Law written in their hearts, their consciences also bearing witness, and their thoughts the mean while accusing, or else excusing one another. And fears the Death threatened, Rom. 1.32. Who knowing the Judgment of God, that they which commit such things are worthy of Death. Now can it be appeased, unless the Lord spare, or set up some way of Grace, which alloweth pardon for our failings? And if the Lord spare, it should be as welcome to us as a Pardon to a Condemned Man.

2. Consider it as it is, enlightened and renewed by the Holy Spirit. It is true, it doth not produce such a fear of Wrath as before, but a greater apprehension of the Evil of Sin, because of the increase of light and love; both which intender the Heart. As their light and love increase, so doth their trouble about sin, Rom. 7.9. For I was alive without the Law once, but when the Commandment came, sin revived, and I died ; and verse 24. O wretched man that I am! who shall deliver me from the body of this death ! They are ashamed of that folly, and filthiness, and unkindness that is in Sin, and are grieved for the relics of Corruption. Ezek. 16.6. And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live: yea, I said unto thee, when thou wast in thy blood, Live. So Rom. 6.21. What fruit had ye then in those things, whereof ye are now ashamed? for the end of those things is death. Therefore if God will spare, and not impute their trespasses to them, they are more apprehensive of this mercy, than possibly others can be. None fee so many Sins, and none see such heinousness in Sin, and are more deeply affected with it. In a clear Glass of Water the least Mote is espied. They have a greater dread of God's Holiness; a more sincere respect to his Law; a greater reverence for the sentence of it, a more firm belief of his threatenings; a more earnest desire to please him, and so a a greater grief for offending him: Therefore if he will pardon and pass by their infirmities, they are the more apprehensive of the privilege.

III. The grounds and reasons of this indulgence, or sparing, which God useth towards them.

1. God's merciful nature, which inclineth him to pass by the infirmities of his Saints. This appeareth by the description of God given to Moses, when the Lord proclaimed his name. Exod. 34.6. The Lord, the Lord God, merciful and gracious, long suffering, and abundant in goodness and truth. Since this is the description which God giveth of himself, therefore it deserveth to be weighed by us. The first notion is Merciful, whereby God's Nature inclineth him to succor those that are in Misery by reason of Sin. The next is Gracious, which implieth his self-inclination to do good to his Creatures, without any precedent obligation on their parts. The third is Long Suffering, or slowness to Anger; he is not hasty to revenge the wrongs done him by the Creature. He often pitieth wicked Men, so far as to prevent the Temporal punishment, and spareth them long when he might destroy them. The Last is, Abundant in goodness and truth, that is, expressing his kindness and bounteous nature many ways, not at one time and in one sort only, but upon all occasions, and in all ways wherein we stand in need of his help, and therefore will deal tenderly with his people. Micah 7.8. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger forever, because he delighteth in mercy. If we had a due sense of the nature of God, we should have much relief against the Evil Merit of Sin, and a greater hope that he will deal in a Fatherly manner with us. He had told them of great things God would do for them; now in the apprehension of the sensible Sinner, it is Sin chiefly which standeth in the way of their Mercies: Therefore God will pardon Sin in his people in such a wonderful way, as shall exceed all their thoughts. He will not call them to a strict account for them, and though he beginneth to reckon with them, yet he will spare them, and moderate his Anger, and be reconciled to them. It shall not go on to Eternal Wrath, nor over long Temporal Evils; and all because of the pleasure which he taketh in showing acts of Mercy, rather than acts of Vengeance.

2. The satisfaction of Christ, whom God hath set forth to be a propitiation through Faith in his Blood, to declare his righteousness for the remission of Sins that are past, through the forbearance of God. Rom. 3.25. In him God will satisfy his justice, and accept of the believing Penitent. He spared not his Son that he might spare us. Rom. 8.32. He that spareth not his own Son but delivered him up for us all. Isa. 53.10. It pleased the Lord to bruise him, and the pleasure of the Lord shall prosper in his hand. In the same verse Christ's Bruises, and our Salvation are called the pleasure of the Lord. The Lord was willing of both, and well content with both.

3. His gracious Covenant, which may be considered,

• 1. As to the terms or conditions it requires.
• 2. As to the Penalties which God hath reserved a Liberty to inflict.

1. As to the Terms, or Conditions propounded; it requireth Perfection, and accepteth of Sincerity. It requires Perfection. Gen. 17.1. I am the Almighty God, walk before me, and be thou perfect. Surely the Covenant of Grace requireth Perfection; for the righteous Law is Adopted into the frame of it, as the rule of our duty: otherwise our defects were no Sins; and otherwise allowed failings were consistent with sincerity; and where shall we then stop? otherwise we were not obliged to strive after perfection; for it were only a work of Supererrogation not of necessary Duty to press towards the mark. Therefore certainly it doth invite us to the highest degree of Goodness, and maketh Perfection itself our Duty. And there is Mercy in it, that our Duty and Happiness may agree, and we may not have liberty to be bad and miserable, but ever bound to our own felicity; which consisteth in an exact Conformity to God, and the most perfect subjection to him. But yet it accepteth of Sincerity. If our Hearts be upright with God, and set to obey, please and glorify him, and we make it our main work so to do, God will not enter into judgments with his Servants, nor be strict to his Children, nor condemn those that Love and Fear him. 2 Chron. 30.18, 19, 20. But Hezekiah prayed for them, saying, The good Lord pardon everyone, that prepareth his Heart to seek God, the Lord God of his Fathers, though he be not cleansed according to the purification of the Sanctuary. And the Lord hearkened to Hezekiah, and healed the people. Therefore he taketh not advantage of our infirmities to ruin us. Indeed as the Covenant commandeth Perfection, it noteth our infirmities, to humble us, in order to our cure; but as it accepteth of Sincerity, Christ looketh not to our Infirmities as a Judge, but as a tender Physician, to rid us of them, and free us from them more and more.

2. As to the Afflictions and Penalties, which God hath reserved a liberty to inflict, notwithstanding the new Covenant; they all infer his sparing of us: for they are but Temporal Evils, when we have deserved Eternal; and the Temporal Evil is sent to prevent Eternal. It is true, they are merited by our Sin, but yet they turn to our good; They are in themselves the effects of God's displeasure, and parts of our Misery, but by them he speaketh to the Conscience of a Sinner, and sealeth Instruction to our Hearts, that we no longer deal perversely: for the rod hath a voice. Micah. 6.9. Hear ye the rod, and who hath appointed it. In short, they are in themselves, and in their own nature, Evils of punishment; but there property is changed, and so they are acts of God's Faithfulness, Psal. 119.75. I know, O Lord! that thy Iudgments are right, and that thou in faithfulness hast afflicted me, and they are sent to us as a needful Medicine, Isa. 27.9. By this shall the iniquity of Jacob be purged, and this is all the fruit to take away his Sin ; And are profitable acts of God's Fatherly Discipline. Heb. 12.10. For they verily for a few days chastened us after their own pleasure, but he for our profit, that we might be partakers of his Holiness. Mercy turneth them to our benefit; 'It is our part to seek after the benefit; it is God's part to give it, and to remove the affliction, and that is his sparing. Hic ure, hic seca, modo in Aeternum parcas ; or Burn me, or Cut me, or do what thou wilt with me here, so thou spare me as to Eternal punishment; said one of the Ancients.

4. From his comfortable relation to us. He is our Father, and a Father will not be severe to his Children, partly out of Instinct of Nature, which inclineth the Bruits to their Young ones, till they can shift for themselves; and partly from Reason, which should guide Men, they being our own Flesh, Blood, and Bone; a New and Second self; the Child is the Father Multiplied, and the Father Continued: And partly out of Conscience of God's Command, who hath enjoined this Duty on Parents, to be tender of their Children. Now if God be our Father, and will take the relation upon himself, he will do whatever this relation implieth, Psal. 103.13. Like as a Father pitieth his Children, so the Lord pitieth thos • that f • ar him. Yea whatever is in the Creature is ascribed to God per modum Eminentiae, By way of Eminency; Tam Pater nemo, No one is so much a Father as God. Luke 11.13. If ye then being evil, know how to give good Gifts to your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him? So in the present case.

1. There is sparing as to acceptance. A Father, if there be any blemish in his Child, he will pity it, and cover it. He accepteth in good part the willingness of his Son to serve him, though he, through weakness, fail in the exact manner of performance: So our Heavenly Father accepteth of a willing and honest Heart, though we come short of that perfection required in the Law. His choice Servants have had their blemishes, yet their merciful Father giveth them this commendation, that they have have walked before him with a perfect Heart. So doth God to David, Asa and Jehoshaphat, 1 King. 15.5. David did that which was right in the eyes of the Lord, and turned not aside from anything which he commanded him, save only in the matter of Uriah: The brand of that willful sin sticketh upon him, but other things are passed by.

2. There is God's sparing as to Punishment and Correction. It is true, that God hath reserved a liberty to scourge his Children, but still he doth it as a Father, Heb. 12.6. For whom the Lord loveth he chasteneth, and scourgeth every Son whom he receiveth. To spare the Rod is to spoil the Child, but still he useth it as a Father; which is seen, partly, because he cometh to it unwillingly. There are Tears in his Eyes, as it were, when the Rod is in his hand, Lam. 3.33. He doth not afflict willingly, nor grieve the children of men. And partly because he doth it in measure, and with great Moderation. In chastising his people, he dealeth otherwise with his People than others, to whom he hath not the like respect or relation. He debateth with them in measure, or with much moderation, meting out their sufferings in a due proportion. Isai. 27.8. In measure when it shooteth forth, thou wilt debate with it; he stayeth the rough wind in the day of the east wind. He dealeth with them as a Father, with others as a Judge; with the one out of love, with the other, out of vindictive wrath, Ier. 10.24. O Lord! correct me, but with Judgment, not in thine Anger, lest thou bring me to nothing. With his people, not according to the strict rule of Law and Justice, but according to his Wisdom and Love. And Lastly, because he soon relenteth. Ier. 31.20. Is Ephraim my dear Son? is he a pleasant child? for since I spake against him, I do earnestly remember him still, therefore my bowels are troubled for him; I will surely have mercy upon him, saith the Lord. What! is my dear Son, my darling Child, in such a sad condition? Are these the Moanings of Ephraim? Surely I am mindful of him: my Bowels are towards him? as those of a Mother towards her tender Child. Thus God showeth himself a Father.

IV. The qualification of the persons to whom God maketh this promise; in the context, They that feared the Lord, and thought upon his name. Those whom God owneth for his peculiar people. See the same qualification, Psal. 103.13. Like as a Father pitieth his children, so the Lord pitieth those that fear him.

1. It is necessary for them; For the best need to be spared, as a Father spareth his own Son that serveth him, or else what would become of them? If they were not under such a pardoning Covenant, How could they maintain any peace in their own Souls, being guilty of so many daily failings, which they resent more tenderly than others do fouler faults? And that they are also more sensible of the effects of his Anger in his Providence; for they dare not despise the chastening of the Lord, but have a greater reverence for their Fathers Anger, than the rest of the world have; and therefore the Lord expresseth his Indulgence, for their comfort, and satisfaction. Those that walk most closely with God, and exactly according to Rule, need Peace and Mercy. Gal. 6.16. As many as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. We still stand in need of Mercy, free and undeserved Mercy, that our failings may be pardoned, our Persons and Duties accepted, our Afflictions moderated, and we may be accepted and go to Heaven at last.

2. It is peculiar to them: There is a conditional offer of Pardon to the wicked, if they will repent; but Fatherly dealing and Indulgence is assured to those, who are admitted into God's Family: He hath a paternal affection towards them, and they have filial dispositions towards him. And though he doth express his common Goodness and Bounty to all his Creatures, yet his Special and Fatherly Love is to his Saints, to whom he hath given a new Being, and an Holy Nature. The whole Commerce that is between God and them, on God's part is Fatherly, on their part Child-like; on God's part in a way of Grace and Love, pardoning their Sins and Frailties; and their carriage is loving and obedient unto God. Love is at the bottom of God's Dispensations towards them, and at the bottom of their Duty unto God. He loveth them as a Father, and they love him as dear Children. Fatherly benefits are fullest, sweetest and surest; and filial Duty is the choicest. Now those that are not Children, cannot look for a Child's portion. Certainly the obstinate and impenitent are excluded, Deut. 29.20. The Lord will not spare him but the Anger of the Lord, and his jealousy shall smoke against that man, and all the Curses that are written in this Book shall lie upon him. But if any fear him and serve him, they may hope for his Mercy, Psal. 147.11. The Lord taketh pleasure in them that fear him, in those that hope in his mercy. They that live in a constant Obedience to his Commands, and an Holy Trust and Affiance in him, not by any tenure of Merit in themselves, but free and undeserved Mercy in him, they are spared, they are accepted, yea, they are Blessed, and God delights in their welfare.

3. It is congruous, proper and suitable; For this is God's end in sparing, that he may be reverenced and feared. Psal. 130.4. But there is forgiveness with thee, that thou mayst be feared. He intended forgiveness, as a new foundation of Obedience, Love and Thankfulness; that we should love him more, because forgiven; Be the more Holy because pardoned; as she loved much, because much was forgiven her, Luke 7.47. Contempt and commonness of Spirit in dealing with God, is the worst use we can make of it. Therefore if there be no love to God, nor reverence of him, nor delight in him, if you take the more liberty to Sin, upon an hope that God will spare you, and not be so severe to you, though you indulge yourselves in pleasig the Flesh; These abuse his Grace, and turn it into wantonness; some more openly, others more secretly; as they are leavened with this Teint, they draw encouragements from it to Sin and Folly; whereas the true temper is, to fear the Lord and his goodness, Hos. 3.4. To have a deeper Reverence of God, because of his Goodness in the new Covenant; and his pardoning Mercy should be the great engagement to Gospel-obedience.

1. Use, Is Caution and Warning to the People of God, that they do not entertain jealousies of God, as one that watcheth all opportunities and advantages against us to punish us, as if he seemed to be glad at our halting. No, this is a Blasphemy against his Holy and Gracious Nature, and a flat contradiction to the discoveries and expressions of his Love in his Covenant. Yet such Thoughts are wont to haunt us. Job 's words import little less, Job 4.16, 17. For now thou numbrest my steps; Dost thou not watch over my sin? My transgression is sealed up in a bag, and thou sewest up mine iniquity. He speaketh as if God severely marked, and would strictly call his people to an account for all their sins. This apprehension of God's severe dealing is very natural to us in our sore Affliction: For Job so speaketh, as if God had strictly marked all his Sin, and kept the Record sealed up in a Bag, to make out his Process against him.

Obj. But what other Thoughts can we have, when Troubles come thick and threefold, and God seemeth to be reckoning with us for our Transgressions?

Answ. 1. God's sparing Mercy may sometimes be concealed, and not always visibly expressed to the Sense of the Believer; and Faith should see Mercy in God's Heart, when his Hand is heavy and smart upon us. Job 10.13. These things hast thou hid in thine heart, I know that this is with thee. What things? Life, and Favor, and Gracious Supports, and Visits of his Love, mentioned in the former Verse. God's Children encourage themselves with his hidden Favor, though to appearance God covereth himself with wrath and frowns: His present severity cannot persuade them that all his Mercy is lost, and clean gone and forgotten. They can see it in God's Heart, though they see it not in his Hand, and it be not visible to their own Sense. Though they feel him as an Enemy, yet they will trust him as a Friend. They know he will spare them, even then when he pursueth them with the strokes of his wrath. For Articles of Faith are not to be laid aside, because of the contradiction of Sense.

2. There is some sparing even in his striking; for if he bring one Evil to prevent a greater Evil, to save us from Eternal Misery, that is Mercy. He striketh for a while, that he may spare forever, 1 Cor. 11.32. For when we are judged▪ we are Chastened of the Lord, that we may not be condemned with the World. A Man would be pulled out of the deep Waters, though it be by the Hair of his Head, and his Arm broken in the Rescue. If he take away any good thing from us to bestow some greater good, we have no cause to complain; for surely the greater should be preferred before the lesser; and the felicity of the Soul in Grace and Glory should be preferred before the good of the Body. God had neither spared, nor saved any, if he had not blasted their Worldly happiness. Surely God doth not envy to us our Worldly Comforts, but taketh them from us when they are likely to do us hurt.

2. Use. To show us the privilege of them that fear God, or have a Son-like, and Child-like affection to him: He speaketh not here of the first Grace infused into the Penitent, but of those that are already admitted into his Family. Surely their Privilege is exceeding great.

1. They need not be discouraged in their Duties, though they be imperfect. God will not call them to a strict account. Christ when he Feasts with his Spouse, he will eat the Honey with the Honey-comb, Cant. 5.1. he accepts all heartily. He that forgave all their Sins at first, will excuse their infirmities. They shall be tenderly dealt with all, and their failings passed over, as a Parent passeth over an Escape in an Obedient Son. Alas if God did not spare us for our best Works, and choicest Services, who could stand? Our Duties need a Pardon as well as those actions which are down right Sins, for they are mixed with Sin.

2. That he will spare us as to Afflictions and Judgments.

1. Sometimes God may spare others for their sakes; as he offereth to spare Sodom, if there were Fifty Righteous Persons found in it, Gen. 18.26. If I find in Sodom fifty righteous within the City, I will spare all the place for their sakes. Afterwards the number was brought down to Ten, verse. 32. So God gave to Paul the lives of all that sailed with him in the Ship, Acts 27.24. though in that Eminent danger, for his sake.

2. When he cometh to reckon with the Nation, or the Community in which they live, he many times spared them, and they are not swept away in the common Judgment, Isa. 3.10. Say ye to the righteous, it shall be well with him. God will put a difference between them and others; not always, but when he pleaseth. God may protect them in calamitous Times. The Lord knows how to do it, how to make Distinctions, 2 Pet. 2.9. The Lord knoweth how to deliver the Godly out of Temptation.

3. If they are involved in the common Judgment, (as two dry Sticks may set a green on Fire) they may see some Moderation and Glimpses of favor. Habb. 3.2. That in the midst of Wrath God remembers Mercy. Either it is sanctified, or they are supported under it, or the Evil is mitigated.

4. If the worst fall out, yet they are spared, because they are not cast into Hell. If they are not exempted from Temporal Judgments, yet they are delivered from Wrath to come; and that should satisfy Christians, Heb. 10.39. We believe to the saving of the Soul. 1. Pet. 1.9. Receiving the end of your Faith even the Salvation of your Souls. Though the Body and its Interests be endamaged, yet the Soul is saved, which is our great hope.

3. Use is to Instruct us in our Duty with respect to this choice Privilege.

1. Let us be affected with the Love of God, that he will spare us as a Man spareth his own Son. If God should deal with us according to the merit of our Sins, and be strict upon us, what would become of the best of us: Surely God seeth all our Failings. Heb. 4.12. All things are naked and open unto the Eyes of him, with whom we have to do. And doth disallow them, and is displeased with them. 2 Sam. 11.27. But the thing that David had done displeased the Lord. If you deny the first, you deny his being; if you deny the second, you debase his Holiness, and Righteousness. And his Law Condemneth them as worthy of punishnishment, Gall. 3.10. Cursed is everyone that continueth not in all things, which are written in the book of the Law to do them. Whence then cometh our safety? From the New Covenant founded in Christ's Blood, by which the Sentence of Condemnation is vacated, Rom. 8.1. There is no Condemnation to them that are in Christ. This Sentence is repealed by a new act of God's great Mercy and Favor in the New Covenant.

2. Let us believe the certainty of it on the Grounds before-mentioned, viz. the merciful Nature of God; the design of the Gospel is to represent him Amiable to Man, 1 John 4.8. God is love. The satisfaction of Christ, 1 John 4.10. God sent his son to be a propitiation for our sins. His gracious Covenant, Psal. 25.10. All the paths of the Lord are mercy and truth, unto such as keep his Covenant. His Fatherly Goodness, Ier. 3.4. Wilt thou not from this time cry unto me, My father! thou art the guide of my youth?

3. Keep your Qualification clear. Besides the Ransom, our Uprightness must be interpreted, Job 33.23, 24. If there be a messenger with him, an interpreter one among a thousand, to show unto man his uprightness, then he is gracious unto him, and saith, Deliver him from going down into the pit, for I have found a ransom. If we do not continue to fear God, or abate our Reverence towards him, we lose our Comfort. Therefore if you would stand right in God's favor, our Love and Fear must be increased towards this good God: And if he will stand upon the exactness of his Law, we must not stand upon our own Interests, and the Gratifications of the Flesh. We should not spare any beloved Lust or Interest, so we may please and glorify God.

A Sermon on 2 TIM. ii.19.

THese Words are brought in to prevent the Scandal which the Godly might take at the falling away of two such Men as Hymenaeus and Philetus, who in probability were Men of Note in the Church; for there is not such notice taken of ordinary and mean Persons: Their Error was, they acknowledged only a Metaphorical Resurrection, and so weakened the Comfort of the Faithful. The Scandal which they gave was Threefold; Scandalum Seductionis, Contristationis, Offensionis.

1. There was Scandalum Seductionis ; Ver. 18. They overthrow the Faith of some: Fides quae creditor: 'It is principally meant, They turned them away from the Truth.

2. There was Scandalum Contristationis: They were a great trouble to the Faithful, and weakened their Comfort: As surely it is a mighty disheartening to see such glorious Luminaries fall from Heaven like Lightning. Some think, the main drift of the Text is to comfort them with an hope of Preservation, though these fell away. When others fall, those who are truly the Lord's, and do unfeignedly Dedicate themselves to be his People, shall be preserved by his Power, because the Foundation, or first Stone of this Spiritual Building, was laid in their Election, which is firm and unchangeable. I am not against this sense, because I find Election to be made the ground of our standing out in Temptations: Matth. 24.24. Insomuch that, if it were possible, they shall deceive the very Elect. The Elect cannot possibly be deceived and drawn away from the true Christ, because of the Wisdom, Love, and Power of God engaged for them: 2 Thess. 2.13. God hath from the beginning chosen you to salvation, through sanctification of the spirit, and belief of the truth. Their Election did secure them from Danmable Errors: I am not against this Truth; yet I think it not the full meaning of this place, though strongly implied in it. Truly the Apostle doth confirm the Hearts of the Faithful in these words, by showing them their Privileges, and their Duty: Their Privileges, when he telleth them, that God knoweth them that are his : Their Duty, when he presseth them to Holiness: Let everyone that nameth the name of Christ, depart from iniquity. The Apostasy of some should excite all to watchfulness▪ • est they be caught in the same Snare. But yet I cannot induce myself to think, that by the Foundation of God is meant his Election; and it is an hard thing to conceive, that a Foundation of a Building should be sealed.

3. There is Scandalum Offensionis: It might make them to slumble, and take Offence, and raise a Scandal of Prejudice, or Doubtfulness at least; First, Against the Truth of the Gospel; Secondly, The Honor of the Church: The later Scandal is obviated in the 20th Verse; But in a great house there are not only Vessels of gold, and of silver, but also of wood, and of earth; and some to honor, and some to dishonor. The Carnal and Renewed, the sincerely Godly and the Hypocrites, live together in the Church without any dishonor to the Church, or derogation to God's Providence: As in a great Family there are divers Utensils, some for a nobler, some for a baser use. But the former Scandal against the Truth of the Gospel, which seemed to be weakened in their Minds by this perverse Opinion, that the Resurrection was past, is chiefly obviated in the Text. They denied the future Estate, and so there was no Bliss for them that were persecuted. Now to comfort them, the Apostle telleth them, that God hath a Reward for those that were faithful with him, and that Eternally both in Body and Soul: So that the meaning of, The Foundation of the Lord standeth sure, is, his Obligation and Covenant with them in Christ; and his purpose towards them remains unchangeable and firm, because it is sealed on God's part by his Providence; Administring all things for the good of the Elect; on Man's part by their Conscience of their Duty. Nevertheless the foundation of the Lord standeth sure, having this seal, The Lord knoweth them that are his; and, Let everyone that nameth the name of Christ depart from iniquity. In the words observe,

First, The Proposition concerning the sureness of God's Covenant, The foundation of the Lord standeth sure.

Secondly, The Confirmation.

1. In General, because it is a sealed Contract.

2. More particularly, from the nature of this Seal, or the double Inscription or Motto of it: It hath an Inscription or Motto agreeing to the condition of the Two Parties contracting.

1. On God's part, The Lord knoweth them that are his: God will be faithful and constant in loving those who are his Servants.

2. On Man's part: Yet we are not to be negligent of our Duty; And, Let everyone that nameth the name of Christ depart from iniquity.

Doctr. That what ever Errors or Scandals arise in the Church, yet God's purpose, declared in the Gospel, of bringing his peculiar People unto Glory, remaineth firm and steady.

This was the Truth assaulted by this Error, which shaked so many, and this is the Comfort which the Apostle propoundeth to the Disciples and Servants of Christ.

The Point will be made good, by explaining the Circumstances of the Text.

I. The Proposition here asserted; The foundation of the Lord standeth sure. All the business will be to show, what is the Foundation of God; 〈 in non-Latin alphabet 〉 , Foundation, is taken Sensu forensi, or Architectonico, in the Builder's sense, or in the Lawyer's sense: In the Builder's sense, for the Foundation of an House; In the Lawyer's sense, for the Foundation of an Estate, which I expect from another, upon any Bargain or Contract with him; the Evidences and Deeds of Conveyance are the Foundation which I have to build upon for my Right and Title. Now to take Foundation here in the Builder's sense, would make but an odd Interpretation in this place; whoever heard of the sealing of the Foundation of an House, and Inscriptions on that Seal: And therefore Foundation is taken here for a Covenant, or Bill of Contract; As also, 1 Tim. 6.19. Laying up in store for yourselves a good foundation against the time to come, that they may lay hold on eternal life. It would be incongruous to take Foundation there in the Builder's sense, as if Good Works were the Foundation of eternal Life: No; they are only the Evidences and Assurances of it: The notion of a Bond or Obligation is more proper. Upon a Contract, I found or build my confidence of expecting Good from another; so, Prov. 19.17. He that hath pity upon the poor lendeth unto the Lord, and that which he hath given, will he pay him again. Lending noteth some Contract and Promise, and Expectation grounded thereon; so here, The foundation of God is his Bill or Bond, which is as a Pledge, or Security left with us: And thereby is not meant so much God's Eternal Purpose of Election, as his Covenant; that Deed and Instrument of Law, by which he conveyeth Pardon and Life to us. Now this may be considered Two ways; Either as Offered or Applied; either as Externally Preached, according to the Approving or Commanding Will of God; or as Acted, and effectually applied to the Hearts of the Elect, according to the Decree of God. As Offered, so the Proposition asserts the Immutability of the Gospel-Covenant, contrary to the Doctrine and Offence occasioned by these false Teachers. As Applied, so it asserts the Perseverance of the Saints. Both which are confirmed by the Seal annexed; both are contrary to the Scandal offered by these false Teachers: They denied the Resurrection, or Hopes of the other World; God will give the Blessings promised to his People; if they suffer here, or be miserable here, they shall be happy hereafter: The Covenant is applied against the Offence; God would be Faithful, if they would be vigilant; and he would preserve them in a state of Grace, though others did fall away. Well then, the Truth which we are to discuss, is, That God's Covenant will be sure, firm, and stable, to all those that are sincerely entered into the Bond of it. It must needs be so.

1. It is everywhere sure on God's part: And,

2. He will make it sure on our part: If he will not depart from us, and we shall not depart from him, surely then it is steadfast.

(1.) On God's part there is no danger of failing: There is his eternal Love, backed with an infinite Power, and engaged by an infallible Truth. God's Love and Mercy were the only Reasons, which engaged him to make this Covenant with us: The pleasure of his Will gave it a Being, and his Truth is engaged to make it Good. 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. The Promise was out of Mercy given to Abraham, with whom the Covenant was first made; but out of Truth and Fidelity it descended to Jacob, and was established with his Seed. In the managing of the same Covenant, God shown his Power, Gen. 17.1. I am God all-sufficient! that solved all Difficulties to Abraham. We have the same Grounds to depend upon in the Covenant made with the Christian Church, in the promise of Eternal Life. Surely Christ would not feed us with Chimera's, who was ever plain-hearted, and open with his Disciples: John 14.2. If it were not so, I would have told you. He meaneth as he speaketh, and persisteth in the same mind, and is able to make his Word good. His everlasting Love provided this Happiness for us before the World was: Matth. 25.34. Then shall the King say to them on his right hand, Come ye blessed of my father! inherit the kingdom, prepared for you from the foundation of the World. So Luke 12.32. Fear not, little flock! it is your father's good pleasure to give you the kingdom. It is secured by the promise of the faithful God; and he hath confirmed it by an Oath, Heb. 6.18. That by two immutable things, in which it was impossible for God to lie, we might have strong consolation. Yea, and it is possessed by our Surety and Head in our name, Heb. 6.20. Whither the fore-runner is for us entered, even Jesus, made an High-priest forever after the order of Melchizedek. And the Power of God is engaged to prevent the Dangers by the way, 1 Pet. 1.5. Who are kept by the power of God through faith unto salvation. Heaven is kept for us, and we for it: Which Power of God is engaged to solve all the Difficulties about the End and Happiness itself, Phil. 3.21. Who shall change our vile bodies, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. So that on God's part it is sure. They that have the Word of the Eternal God to build upon, do build upon a sure Foundation; Psal. 89.34. My covenant will I not break, nor alter the thing that is gone out of my lips. It is compared with the stability of Hills and Mountains, Isa. 54.10. For the mountains shall depart, and the hills be removed, but my kindness shall never depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee. It is compared also with the Covenant of Night and Day, which cannot be disannulled by any Created power: Ier. 31.35, 36. Thus saith the Lord, which giveth the Sun for a light by Day, and the ordinances of the Moon, and of the Stars for a light by Night, which divideth the Sea when the Waves thereof roar, the Lord of Hosts is his name. If those ordinances depart from before me, saith the Lord, then the seed of Israel also shall cease from being a Nation before me forever. Jer. 33.20, 21. Thus saith the Lord, if you break my Covenant of the Day, and my Covenant of the Night, and that there should not be Day and Night in their season; Then may also my Covenant be broken with David my Servant.

2. It is secure also on our part where all the danger lieth, as God will not depart from us, so he will take care we shall not depart from him: So that if once we truly and really enter into Covenant with God, we do not only keep the Covenant, but the Covenant keepeth us. Two things maketh it firm on our parts.

1. Internal Grace vouchsafed and granted to us by promise, Ier. 32.40. And I will make an Everlasting Covenant with them, that I will not turn away from them to do them Good, but I will put my fear in their Hearts, that they shall not depart from me. So Ezek. 36.27. I will put my spirit within you, and cause you to walk in my Statutes, and ye shall keep my Iudgments and do them. It doth not hang upon the mutable Motions of the Creatures will.

2. External Providence, or the Provision that is made for failings and slips, where the Heart is sincere for the main. There is a clause put into the Covenant, that every failing in the performance of our Duty shall not make a Forfeiture: See Psal. 89.30, 31, 32, 33. If his Children forsake my Law, and walk not in my judgments. If they break my Statutes, and keep not my Commandments, Then will I visit their Transgressions with the Rod, and their Iniquities with Stripes; Nevertheless my loving kindness will I not utterly take from him, nor suffer my faithfulness to fail. It is the Duty of God's Children to watch over their Corrupt Nature, and against Temptations that they may not fail, otherwise they are not sincere; but yet notwithstanding their greatest watchfulness they will in some things be found faulty, both in point of Omission and Commission, yet the Lord will not be severe upon every Trespass; the Covenant goeth on still, notwithstanding lesser Transgressions on our part, 2 Sam. 23.5. Although my house be not so with God, yet he hath made with me an everlasting Covenant, ordered in all things, and sure; for this is all my Salvation, and all my desire, although he make it not to grow. We are not so firm as God, but remission of Sins is one of the Covenant privileges, and remaineth notwithstanding the defects and failings on our part. When we grow secure, and neglect our duty, and do not watch over ourselves, the jealous God will watch over us, and take away the fuel of our Lusts, and quicken us to Repentance and the remembrance of our duty. The sharpest rods and sorest stripes may stand, and do stand with his Covenant-love to them. Psal. 119.75. I know that in Faithfulness hast thou afflicted me. Yea not only so, but they are part of his Covenanting-Administrations, they are Fatherly Corrections, and Medicinal Preservatives against sinning; they are token of God's hating Sin in his People, but not of the rejection of their Persons; but rather effects of his Love to the persons corrected.

II. The Confirmation.

1. In the General: God's Bill and Bond hath a Seal annexed to it: A Seal is to make a thing unquestionable. The Prophet in his bargain for the Field of Anathoth, Ier. 32.10, 11. saith, I subscribed the Evidence, and Sealed it; and I took the Evidence of the purchase which was Sealed according to the Law and Custom. The Sealing of the Deeds, was an assurance by which an Inheritance was made over; and a Covenant and Bargain ratified, was Sealed by both Parties: So is God's Covenant sealed for the more assurance, by God and us.

2. I shall show particularly, the nature of the Seal on God's part, and ours.

1. The Seal of the Covenant hath an impression suitable to God's part, the Lord knoweth those that are his : where there is a double comfort and ground of assurance to God's Covenant-People.

1. They are his,

2. He knoweth them.

1. They are his.

1. By Election from all Eternity, John 17.6. Thine they were : By this there is a distinction between them and others, in the purposes of his Grace. When the Lord had all Adam 's Posterity under his all-seeing Eye, he did out of his free Love choose some from among others to be the objects of his special Grace.

2. By effectual calling, which is their actual choice, by which a distinction is made between them and others in time: 2 Thess. 2.13. God hath from the beginning chosen you to Salvation, through sanctification of the Spirit, and belief of the truth. His actual Choice is there meant, John 15.19. I have chosen you out of the World therefore the World hateth you. The World knoweth not the secrets of God's Election, but they see the effects. The first foundation of a Believer's Salvation was laid in Election, but it is acted and completed, when God calleth them from the rest of the World, and sets them apart for himself.

3. They are his, by entering into Covenant with him, and an Act of Consecration on their part, Ezek. 16.8. Now when I passed by thee, and looked upon thee, behold thy time was the time of Love, and I spread my skirt over thee, and covered thy Nakedness, yea I sware unto thee, and entered into a Covenant with thee, saith the Lord God, and thou becamest mine. They surrender themselves to the Lord's use, 2 Chron. 30.8. Now be ye not stiff Necked, as your Fathers were, but yield yourselves unto the Lord. Give your hand to God. Now all this maketh the Foundation, or the Covenant of the Lord sure to them, so that they shall not Miscarry by damnable Errors, and willful Sin, as others do. God's eternal Election keepeth them from the Teint of Errors, Matth. 24.24. Insomuch that (if it were possible) they shall deceive the very Elect. The Elect cannot altogether be seduced and drawn away from Christ, because of the purpose of God, which is backed by his invincible power, and care over them. Actual Election, or effectual Calling giveth them a discerning Spirit, 2 Thess. 2.13. But we are bound always to give thanks to God for you, Brethren Beloved of the Lord; because God hath from the beginning chosen you to Salvation, through sanctification of the Spirit, and belief of the truth. Their Minds are savingly enlightened, and their Wills renewed, so that they are kept safe: Their Covenant-Dedication doth particularly entitle them to God's care, so that they are guided by God's Spirit, and guarded by his continual Providence, till the work begun in them be perfected. Phil. 1.6. Being confident of this very thing, that he which hath begun a good work in you, will perform it until the day of Jesus Christ.

2. God knoweth them: Knowing is put for,

1. His particular notice of them as his peculiar People of all that belong to the Election of his Grace. He knoweth their Persons, Ier. 1.5. Before I formed thee in the Belly I knew thee. God hath a special care of them, that they may not die in their unregenerate condition. He knoweth their Names, Exod. 33.12. I know thee by Name, and thou hast also found grace in my sight: and Vers. 17. I will do this thing also which thou hast spoken; for thou hast found grace in my sight, and I know thee by name. And it is said of Jesus Christ, that he calleth his own Sheep by name, and leadeth them out, John 10.3. He knoweth all his Flock particularly, their Names and their Number by Head and Poll, even to the meanest and poorest Saint: John, Andrew, Thomas. He knoweth their Necessities, Streights, and Temptations, Cares, Griefs, Fears, Wants, Difficulties, and Dangers. Matth. 6.32. Your Heavenly Father knoweth that you have need of all these things : He knoweth who wanteth Food, and Rayment, and Protection: His Eye is never off the Saints, Psal. 56.8. Thou tellest my wanderings, put then my Tears into thy Bottle, are they not in thy Book? Not a drop, but is in God's Bottle: God doth number their Tears, reckon all the steps of their Wandrings and Pilgrimages; every weary step through Ziph and Hareph. I tell you it is God's Business in Heaven to look after his Saints. The Eyes of the Lord run too and fro throughout the whole Earth, to show himself strong in the behalf of them, whose heart is perfect towards him. 2 Chron. 16.9. He knoweth all their employments, and how they are to be fitted for them. Gal. 1.15. It pleased God, who separated me from my Mother's Womb, and called me by his Grace ; He dateth God's Law from that time. This Child is appointed to be a Vessel of Mercy, to be employed in an especial manner for God's Glory. Thus Jeremiah was designed to be a Prophet, before he was bred or born; Paul to be an Apostle in his Mothers Womb: An instance we have of God's particular knowledge in the 9 th of the Acts the 11th verse. The Lord said unto 〈…〉 go into the street, which is called Straight, and inquire in the House • of Judas 〈…〉 called Saul of Tarsus, for behold he prayeth : Such a Town, such a Street, 〈…〉 Person, about such a work. God taketh notice of every particular Circumstance.

2. As he taketh notice of them, so it is with Love, Delight, and approbation, verba notitiae connotant affectus ; He embraceth them with special love, delighteth in them as his peculiar people, and approveth of them. Knowing beareth this sense for approving, as Pas. 1.6. The Lord knoweth the way of the Righteous, but the way of the Ungodly shall perish. So Matth. 7.23. I never knew you, depart from me ye workers of Iniquity, that is, I do not approve you. The Lord seeth and beholdeth them with Mercy, and according to the gracious Tenor of the Evangelical Covenant, he approveth and rewardeth all the good purposes and performances of the Godly. Here the Lord rests in his Love, Zeph. 3.17. The Lord thy God in the midst of thee is mighty, He will save thee, He will rejoice over thee with joy: He will rest in his love, He will joy over thee with singing as his peculiar people.

3. Knowledge is put for the communication of saving Benefits, Gal. 4.9. Now after ye have known God, or rather are known of God. Sinners in an unconverted estate are such, of whom God taketh no notice and knowledge, to wit, so as to be familiar with them, and to communicate saving Blessings to them: But thus God knoweth his People, that he will not suffer them to be taken out of his Hands.

2. The Impression that suiteth with our part; or our Duty in the Covenant, Let everyone that nameth the name of Christ, depart from Iniquity. Where take notice,

1. Of the description of the Parties concerned; Whoso nameth the name of Christ ; That is, maketh profession of being a Christian: As the Wife is called by the name of her Husband. Isa. 4.1. Only let us be called by thy name. The Father's name is put on the Children. Gen. 48.16. Let my name be named on them ; so everyone that nameth the name of Christ, that is, so as to entitle himself to him, to be one of his Disciples and Followers.

2. The Duty required: Let him depart from Iniquity. Where note,

1. That there is a Duty required of those that would possess those Blessed Privileges. Those that presume of their Election, and cast away all care of Salvation, and let loose the Reins to all Carnal Liberty, they have no Title, nor right to these Comforts: No, it belongeth to them who live in a Conscionable Obedience, and careful endeavor to please God in all things. No man immediately Knoweth his Election, but by Holiness, 1 Thess. 1.4, 5. Knowing Brethren Beloved Your Election of God, For our Gospel came not to you in word only, but also in power, and in the Holy Ghost. We understand Things by their effects. God carrieth on the Business of Salvation in such a manner, that he will have his People co-operate by the power they have received from Him, taking heed of all Things which are contrary thereunto, both in Life and Doctrine. Phil. 2.12. Work out your own Salvation with Fear and Trembling, for it is God which worketh in you both to will, and to do of his good pleasure. And 2 Pet. 1.10. Give diligence to make your Calling and Election sure. God's Counsel is fulfilled by means, and we can have no knowledge but by the effect.

2. How his Duty is Expressed. Let him depart from Iniquity: Not only retain the Faith and Profession of Jesus Christ, but depart from all manner of Sin.

1. The Thing quitted is Sin: It is an Indefinite expression, which implieth all Sin; not only Sensual Lusts, as Voluptuous Living; but Pride, Ambition, Contention, Animosity, Vain-Glory: See Verses 21. and 22. of this Chapter. If a Man therefore purge Himself from these, he shall be a vessel unto Honor, sanctified and 〈◊〉 for the masters use, and prepared unto every good Work: flee also Youthful Lusts, but fol • ow aft • r Righteousness, Faith, Charity, Peace: In short our Duty is to keep close to God; and the departing from Iniquity is by sound Repentance at First, and by 〈◊〉 Holiness of Life afterwards, which are as the Gate and the Way.

2. Though it belongeth to our Care, yet God affecteth and worketh this Obedience in the Hearts of the Elect, or his peculiar People; they must attend upon this work, but all is done by the Grace and Power of the Holy Ghost. He • . 13.20, 21. Now the God of Peace, that brought again from the Dead our Lord Ie ••• that great Shepherd of the Sheep, through the blood of the Everlasting Covenant; make you perfect in every good work to do his will, working in you that which is well pleasing in his sight through Jesus Christ; to whom be glory forever and ever. Amen.

Use. We learn hence two things: (1.) A comfortable dependence upon God, till our Salvation be accomplished. (2.) The necessity of all holy Care and Diligence, notwithstanding God's Undertaking in the Covenant.

1. A comfortable dependence upon God, till our Salvation be accomplished.

(1.) You are his; Psal. 119.94. I am thine, save me. (2.) He knoweth you, and will make a distinction between you and others; John 13.18. I speak not of you all, I know whom I have chosen. 2 Pet. 2.9. The Lord knoweth how to deliver the godly out of temptation, and to reserve the unjust unto the day of judgment to be punished. (3.) He that knoweth you is the Lord, and what is too hard for the Lord? His Divine Power can give you all things; 2 Pet. 1.3. According as his divine power hath given unto us all things, that pertain unto life and godliness: And, 2 Cor. 9.8. God is able to make all grace abound towards you, that ye always having all sufficiency in all things, may abound to every good work. (4.) It is the Seal of his Foundation, therefore he will unchangeably pursue what shall be for our good; Isa. 14.27. The Lord of Hosts hath purposed, and who shall disannul it? Psal. 46.10. My counsel shall stand, and I will do all my pleasure. Mal. 3.6. I am the Lord, I change not, therefore ye sons of Jacob are not consumed. We often complain as Israel of old, My way is • idden from the Lord, and my judgment passed over by my God, Isa. 40.27. He hath forgotten us in the throng of Business that is upon his Hands, and taketh no notice of us. But here is sufficient Encouragement for a dependence upon God; The foundation of the Lord standeth sure, having this seal, The Lord knoweth those that are his.

2. We learn the necessity of all holy Care and Diligence, notwithstanding God's Undertaking in the Covenant; Qui fecit te sine te, &c. God that made thee without thee, will not save thee without thee: God that decreed the End, decreeth also the Means. (1.) If you name the name of Christ, there must be Holiness joined with Profession, otherwise you are a dishonor to him, and make him the Minister of Sin; Gal. 2.17. But if while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. (2.) Consider the impartiality of your Judge; you will not find favor for being a Christian in Profession only: 1 Pet. 1.17. If ye call on the father, who, without respect of persons, judgeth according to every man's work, pass the time of your sojourning here in fear. (3.) You lose your Evidence, if you do not live as one known of God. External Profession is disclaimed, Matth. 7.21, 22, 23. Not everyone that saith unto me, Lord! Lord! shall enter into the kingdom of Heaven, but he that doth the will of my father which is in Heaven. Many will say to me in that day, Lord! Lord! have we not prophesied in thy name? And in thy name have cast out devils? And in thy name done many wonderful works? And then will I profess unto them, I never knew you, depart from me ye that work iniquity. (4.) As you are concerned in God's Foundation, you obliged yourselves to a strict holy Life: 1 Pet. 3.21. The like figure whereunto, even Baptism doth now also save us, not the putting away the filth of the flesh, but the answer of a good conscience towards God. And, Heb. 10.21, 22. Having a High-priest over the house of God, let us draw near with a true Heart, in full assurance of Faith, having our Hearts sprinkled from an evil Conscience, and our Bodies washed with pure Water.

A Sermon on Acts xxiv.25.

IN this Chapter you have,

• 1. The Story of Paul 's Accusation by Tertullus.
• 2. Paul 's Defense.
• 3. The Event, Felix his Humanity to Paul ; where three things are observable:

1. He deferred the business, Vers. 22. When Felix heard those things, having more perfect knowledge of that way, he deferred them, and said, when Lysias the chief Captain shall come down, I will know the uttermost of your matter. That is, understanding the Affairs of Christians better than they were represented to him by Tertullus, having governed the Province jointly with Camanus for a while, and afterwards being sole Governor himself; He well understood the difference between the Jews and Christians, as to the external State of the Controversy, that is the meaning of Having more perfect knowledge of that way ; not that he knew, or accurately understood the Tenour of Christian Doctrine, but that he well knew how hardly and unjustly the Christians were handled by the Jews. He knew that Christ and Christians were not guilty of Sedition against the Roman Commonwealth, but that Christ was delivered to Pilate out of mere Envy; That the Christian Religion was confirmed by notable Miracles; That those that professed Christianity, were Eminent above all other Sects of the Jews for great Modesty and Piety, nor so prone to raise Mutinies and Troubles as the rest of the Jews: This he knew, and this moved him to show some favor to Paul, by putting off the Jews, under a pretence to speak further with the Chief Captain Lysias. Which teacheth us, that the Religion and Innocency of the Primitive Christians was such, that in some measure it got them favor in the sight of Heathens. Christians are holy chiefly for this end, that they may please God, and save their Souls; but yet this is one Motive by which they are quickened to holy Conversation and Godliness, that they may give no occasion to the Enemies to blaspheme; but rather may have a good report among them which are without, and so invite them to a love of the Truth, and Ways of God. 1 Pet. 2.12. Having your Conversation honest among the Gentiles, that whereas they speak against you as evil doers, they may by your good Works, which they shall behold, glorify God in the day of Visitation. Colos. 4.5. Walk in wisdom toward them that are without, redeeming the time. 1 Thes. 4.11, 12. That ye study to be quiet, and to do your own business, and to work with your hands, as you are commanded, That you may walk honestly towards them that are without, and that you may have lack of nothing. Those that by Scandals do hinder other Men's Salvation, can hardly be certain of their own.

2. He gave Paul more liberty, Vers. 23. And he commanded a Centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come to him. Though he kept him yet in Bonds, yet he was not a close Prisoner, but had liberty of conversing with his Friends. Where learn, ( First, ) When Afflictions are not wholly taken away, yet 'tis a Mercy to have a mitigation. Paul from his closer Restraint had his Condition enlarged, and God gave him some more Liberty, though not a full Deliverance. Christ himself, though he could not obtain, that the Cup should pass away, yet was comforted and supported by an Angel, Luke 22.42, 43. So Paul in another case, had Grace sufficient for him, though' the Messenger of Satan that buffeted him was not taken away, 2 Cor. 12.8, 9. Thus God often sweeteneth our Afflictions, when he doth not remove them; and remembereth Mercy in the midst of Judgment. ( Secondly, ) Observe, he should forbid none of his Acquaintance to minister or come to him ; which showeth the kindness of Christians one to another, in affording mutual Help and Comfort in their Necessities and Afflictions: He should forbid, 〈 in non-Latin alphabet 〉 , none of his own, i. e. of his own Company, to come to him ; as Acts 4.23. They went, 〈 in non-Latin alphabet 〉 , unto their own Company.

3. The third Office of Humanity and Kindness from Felix to Paul was, that he was desirous to hear him Preach, Vers. 24. After certain days, when Felix came with his wife Drusilla, which was a Iewess, he sent for Paul, and heard him concerning the faith in Christ ; That is, of the Christian Religion. This Drusilla was the Sister of Herod Agrippa, who killed James, and imprisoned Peter, Acts 12. In Histories, she is said to have deserted her Husband the King of the Emisens, and to have lived uncleanly with Felix : Now being a Jewess by Religion, she had not only sinned against the Law by marrying an Uncircumcised Person, or a Worshipper of a strange God. Mal. 2.11. Judah hath dealt treacherously, and an abomination is committed in Israel, and in Jerusalem; for Judah hath profaned the holiness of the Lord, which he loved, and hath married the daughter of a strange God: But also by deserting her Husband after she had married him, and living in Adultery, rather than a true and proper Marriage with Felix. So that here are two evil Pesons, and yet they are willing to hear Paul Preaching concerning the Faith in Christ. Wicked People may desire to hear the Word out of Curiosity, so Herod heard John, Mark 6.20. but they come not with an intent to believe, and do the Things given them in Charge.

In the Text you have the issue and effect of this Sermon, And as he reasoned of righteousness, &c.

In the Words we have an account,

• 1. Of the Matter of Paul 's Sermon.
• 2. The Effect and Fruit of it. (1.) Felix trembled. (2.) Delayed, and put it off, Go thy way, &c.

I. The Matter; 1. In General, it was concerning faith in Christ, or the Christian Religion.

2. In Particular, three Heads are mentioned, Righteousness, Temperance, Judgment to come. He made choice of these Heads as plainest and easiest to be understood, and as a proper and suitable Argument, for Felix was publicly stained with Vices contrary to these Virtues; he was Brother of Pallas, and one well known to the Emperor Claudius. He was in his Magistracy very unjust, acquiring great Riches by Bribes; Tacitus reporteth him Infamous for this: And he and Drusilla were Intemperate and Incontinent, living in Adultery, and he using her as a Wife who was another Man's. Paul was not ignorant of this: We must not shoot at Rovers, but aim at a certain Mark in our Ministry. A Physician that cometh to Cure, doth not use at adventure one Remedy for all Diseases, but Medicines proper to the Malady of the Patient. The Method of converting Sinners requireth this, to show what Men must be that may stand in the Judgment, Holy, Just, and Temperate.

II. The Effect and Fruit on Felix part: Of Drusilla, there is nothing spoken▪ she being a Jewess; this Doctrine was not new and strange to her, but having heard it often, is not moved by it through hardness of Heart. But of Felix, we read two Things:

• 1. His Trembling, 〈 in non-Latin alphabet 〉 , he is all in an Agony, made up all of Fear.
• 2. His Delay, and Put-off, Go thy way ; 'tis a civil denial, and baffle put upon Conscience: Conviction not improved, usually makes a Man turn Devil; he might have cast him into Irons, but he rageth not. It fared worse with Jonathan the High Priest, (as Ios • phus telleth us,) when he had reproved Felix for his Injustice and Bribery; he sent Assassins to murder him, who mingling themselves with his Servants; and making a Broil in his Family, killed him, so that the principal Author and Design of the Murder was not known. It fared better with Paul, (1.) Partly from the force of the present Conviction, it was so strong, that he could not gain-say, but only seeketh to elude the Importunity of it by the Dream of a more convenient Season. (2.) Partly from some mixture of his Sin, Vers. 26. He hoped that money should have been given him of Paul ; 〈 in non-Latin alphabet 〉 . The Text in the Greek joineth his Fear and Avarice together, being afraid, he bids Paul depart, but hoped also that Money should have been given. This expecting a Gift, as it obstructed his Conviction, so it broke his Rage, and therefore he useth Paul the more civilly.

Doctr. That a Carnal Man may be deeply affected with the Christian Doctrine, even to great Agonies of Conscience, and yet finally miscarry.

This is evident in the Instance of Felix, who trembled, but yet delayed, shaketh off the force of Paul 's Sermon by a pretence of business, and continueth in his Sin, for after this he expecteth a Bribe, and because that came not, to pleasure the Jews he left Paul in Bonds.

1. I shall speak of the Nature of this Trembling or Agony of Conscience, which is here ascribed to Felix.

2. The Cause of it, God's Word, in the General; and in Particular, the Doctrine of the Last Judgment.

3. The Effects and Fruit, how it doth or may come to nothing?

I. What is this Trembling ascribed to Felix? Trembling at the Word of God is made a Fruit and Effect of Special Grace, Isa. 66.2. To this man will I look, even to him that it poor, and of a contrite spirit, and trembleth at my word. And Ezra attempting a Reformation, gathered to him all that trembled at the Words of the Lord God of Israel, Ezra 10.3.

I Answer, We must distinguish of a Fear sanctifying, and a Fear only awakening for a time; of a Fear that is a Grace, and a Fear that is only a Conscience. A Fear sanctifying is such a sense of our danger, as stirreth up in us a constant serious Care to avoid the Wrath of God, and please him: So 'tis said, Prov. 16.6. By the fear of the Lord men depart from evil. This Fear is a Grace, an habitual disposition of Soul, which is spoken of in the places alleged. The Fear only awakening is such a sense of our Danger, as doth only trouble us for the present, but doth not put us upon the right way to remedy the Evil we are convinced of. Eph. 5.14. Awake thou that sleepest and arise from the dead, and Christ shall give thee light. The Awakening is a Mercy, especially if we are not only awakened from our drowsy Fits, but we arise from the Dead; if we forsake the way of Destruction, and betake ourselves to the service of God, we are safe.

Many wicked Men are shrewdly shaken by the Preaching of the Word for a while, they are a little awakened out of their drowsy Fits, and begin to fear and tremble: yet they return to them again, and sleep the sleep of Death, till in the Day of Judgment the Books of Conscience be opened, and then they everlastingly awake with Terrors, and never sleep more. If they could as sweetly sleep in their Sins in Hell, as they do now upon Earth, Wrath to come would not be so terrible and tormenting a thing to them.

The differences between this sensible Work, and Holy Trembling at God's Word, are these:

1. Holy Fear is a voluntary Act, and excited in them by Faith and Love: By Faith, believing God's Threatning; by Love, which is troubled at the Offence done to God; 2 Chron. 34.27. Because thine heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy clothes, and weep before me, I have even heard thee also, saith the Lord. Josiah was active in this Trembling and Humiliation. But this is an involuntary Impression, arising from the Spirit of Bondage, and irresistible Conviction, which for a while puts them in the Stocks of Conscience; but they seek to enlarge themselves as soon as they can.

2. They differ in the ground, or formal Reason of this Trouble, Agony, and Consternation of Spirit. To be troubled for the Offence done to God, is a good sign; but to be troubled merely for the Punishment due to us, is the guise of Hypocrites: Esau was troubled, for he sought the Blessing with Tears when he had lost it, Heb. 12.17. But how was he troubled? Non quia vendiderat, sed quia perdiderat, because he had lost the Birthright, which was his misery; not because he had sold it, which was his Sin. So all wicked men (saith Austin ) non peccare metuunt, sed ardere ; they do not fear to Sin; their Hearts are in secret love and league with their Lusts, but they are afraid to be damned; it is not God's displeasure they care for, but their own safety. The youngman went away sad, and was grieved for he had great possessions, Mark 10.22. Because he could not reconcile his Covetous mind with Christ's Institutes: So Felix trembled, being convinced of Sins which he was loath to discontinue and break off.

3. They differ in their effects, many men tremble at the word of God coming in upon their Hearts with power, but this awakening worketh diversely: Sometimes to a solicitous Anxiousness about the way of Salvation, and then it is good, as those Acts 2.37. And when they heard this, they were pricked in their hearts, and said unto Peter, and the rest of the Apostles, Men, and Brethren what shall we do? That was a kindly work, to desire to be further instructed, and directed into the way of Life and Peace. Sometimes to rage Acts 7.54. When they heard these things, they were cut to the heart, and gnashed on him with their teeth ; they were vexed at the galling truths which Stephen delivered, and the conviction that was upon them kindled their rage against him. Sometimes it produceth nothing but dilatory excuses, as here in Felix, go thy way for this time, when I have a more convenient season I will send for thee.

II. The cause of this trouble and Agony was the word; wherein the matter, and the manner is considerable.

1. The matter is to be considered, both generally, and particularly.

1. Generally, the word of God, or the Doctrine of Faith in Christ. It hath a convincing power. (1) Partly because of its Author, the impress of God is upon it, it partaketh of his Properties, Heb. 4.12, 13. For the word of God is quick and powerful, and sharper than any two edged Sword, piercing even to the dividing asunder of Soul and Spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any Creature that is not manifest in his sight, but all things are naked and open unto the Eyes of him, with whom we have to do. God searcheth the Heart, and the word searcheth the Heart; God is powerful, and his word is powerful, in discovering a Sinner to himself, and bringing a Sinner out of his lurking Holes, and taking off all disguises. (2) Partly because of its clearness and evidence to a natural Conscience, if it be not strangely stupefied, and blinded by fleshly Lusts, 2 Cor. 4.2, 3, 4. By manifestation of the truth commending ourselves to every Man's Conscience in the sight of God. But if our Gospel be hid, it is hid to them that are lost. In whom the God of this World hath blinded the minds of them that believe not, lest the light of the Glorious Gospel of Christ, who is the image of God, should shine unto them. This Scripture showeth that the Gospel is light, which will discover its self if Men do not shut their Eyes; And if men refuse the Converting power, they cannot withstand the Convincing power of it; for the work of bringing home Souls to God lieth more with their Lusts, than with their Consciences. (3) And chiefly because of the Concomitant Blessing. God hath appointed the Word to be the great Instrument of Convincing and Converting the World, and doth accompany it with his Grace and Spirit, sometimes to one effect, sometimes to another. To Convincing, John 16.8. The Spirit shall convince the World of Sin, and of Righteousness, and of Judgment. If it doth no more, it shall leave them under a conviction of the truth. Sometimes to Conversion, as 2 Cor. 4.6. God who commanded the light to shine out of darkness hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ. God concurreth with his own ordinance by his omnipotent and creating power.

2. Particularly, the Day of Judgment is to be insisted upon in our Ministry. The Apostles in planting the Faith observeth this point of Wisdom, to insist much upon the Judgment Day, Acts, 10.42, 43. And he commanded us to preach unto the the people, and to testify, that it is he which was ordained of God to be the judge of Quick and Dead. And to him give all the Prophets witness, that through his name, whosoever believeth on him shall receive remission of Sins. This was the great point which his chosen Witnesses were to insist upon. So also, Acts 17.30, 31. But now command • th all men everywhere to repent, because he hath appointed a day, in which he will judge the World in righteousness, by that man whom he hath ordained, whereof he hath given assurance to all men in that he hath raised him from the dead. The Apostles observed the Tempers of those they dealt with; when with the brutish multitude, they invite them by Arguments of Providence, Acts 14.15, 16, 17. Sirs! Why do ye these things? We also are men of like passions with you, and preach unto you, that you should turn from these vanities unto the living God, which made Heaven and Earth, and the Sea, and all that are therein. Who in times past suffered all Nations to walk in their own ways. Nevertheless, he left not himself without witness, in that he did good, and gave us rain from Heaven, and fruitful seasons, filling our Hearts with food and gladness. When with the Learned he speaks of the first Cause and chief Good, Acts 17.28. For in him we live, move, and have our being. And binds all by his coming to Judgment. ver. 31. So he deals with Felix here, he urges principles of known Dignity and Sobriety, from the day of Judgment. See also 2 Cor. 5.10, 11. For we must all appear before the Judgment seat of Christ, that everyone may receive the things done in the Body, according to that he hath done, whether good or evil. Knowing therefore the terror of the Lord we persuade men. This was their great and powerful Argument.

Reasons. 1. Because this made their access into the Hearts and Consciences of Men more easy, because of its suitableness to natural Light. That Man is God's Creature, and therefore his Subject, is evident by Reasons drawn from our dependence on the first Cause and Fountain of all Being: That Man hath failed in his Subjection to his Creator and Lord, is evident by daily experience: that therefore God may call him to an account, and Man should fear his wrath, is a principle as evident as the former, and justified by the guilty fears incident to Mankind, because of their offenses, Rom. 1.32. Who knowing the judgment of God, that they which commit such things are worthy of death. Divine Justice must once publicly appear, and rectify the disorders of the World. Now because of the sentiments of Nature, the Doctrine of the final Judgment doth easily enter into the Thoughts and Conscien • ces of Men.

2. This doth most befriend the great discovery of the Gospel, which is justification by Christ, and pardon of Sin, by submitting to his instruction. If he be our Judge, we ought to take the Law from his Mouth, and put ourselves into his hands, to be guided and ordered by him, that we may find favor in that day. This is evident, everyone would seek to be approved by his Judge; and that Christ is our Judge is evident, by his Resurrection; and his Doctrine alone, with any probability of Reason, pretendeth to the reparation of Mankind, and to set them in joint again, that they may live to God. Let Men have but the sense of a Judgment to come, soundly laid up in their Hearts and Consciences, and they can have no Rest while they keep off from the Gospel.

3. This doth best solve the doubts about present Providence. Paul doth not teach Felix that the Christian Religion doth make any difference between the Just and Unjust, as to their outward condition in the World; or between the Temperate and Intemperate; no, for the Just may be oppressed, and the Unjust thrive, or else Felix had never been in power; And as for the Temperate, their Religion would make them miserable, while they deny the desires of the flesh: No, here there be just men to whom it happeneth according to the work of the wicked; and they be wicked men to whom it happeneth according to the work of the righteous. Eccl. 8.4. But there is a judgment to come, wherein every Man shall be judged according to what he hath done in this Life; All Men must appear and receive their doom, and some go into everlasting life, others into everlasting punishment.

2. The manner is to be considered. The word must be closely and prudently applied; for here is both a close and prudent Application. (1) Close, he discourseth of Virtues opposite to the Vices wherewith this Man was blemished: the Word hath force of its self, yet managed with dexterity, as a Dart that falleth by its own weight, it will pierce; but especially when feathered, and directed, and cast by a skillful hand, and levelled at the mark. This is Jesus whom ye have Crucified. And when they heard that they were pricked at the heart, Acts 2.36, 37. Not when they saw the Miracle, not while the Doctrine was delivered; In the Doctrine delivered, we do but bend the Bow; in Application we let fly the Arrow, and shoot at the mark. A clap of Thunder, when distant, doth not startle me, but when it is my own Zenith. (2) Prudent. Paul is here an example of Prudence, as well as of Faithfulness; when he spake to Felix and Drusilla, he doth not charge them with Intemperance, or Unchastity, or Injustice; but discourseth of Justice and Temperance, that by that which is right, they might understand that which is crooked, and from the Rule know their own Enormity. He lays the Looking-glass before their Eyes, and lets them see themselves, and behold their natural Face in a Glass.

III. The Effect, or Fruit, how it doth, or may come to nothing?

1. Through the levity of Man, whose pangs of Devotion are soon spent; the Righteousness of the Hypocrite is compared to the Morning Clouds, and the early Dews, Hosea 6.4. The righteousness of the upright to the Mor • ing light, Prov. 4.18.

2. Their addictedness to their Lusts, which is greater than their affection to Religion, Luk 8.14. And that which fell among Thorns are they, which when they have heard, go forth, and are choked with cares, and riches, and pleasures of this life and bring no fruit to perfection. Sentiments of Religion die away through cares of the World, or voluptuous living.

3. Their unskillfulness in handling wounds of Conscience. Some think they are never wound enough, but it is not the deepness of the wound, but the soundness of Cure that is to be regarded. Some heal their wounds slightly, a palliate Cure! they skin it over when it Festreth within; Others dissemble it till it proveth deadly. Others run to a worldly Cure, as if Soul-Thirst could be quenched at the next Ditch, or an evil Spirit could be cured by Music. Some by a clatter and dinn of business put off that which they do not put away, Amos 6.3. Ye put away the evil day. Cain, in anguish of Conscience fell a building of Cities.

4. Want of God's Grace, Acts 16.14. And a certain woman named Lidia, which worshipped God, heard us; whose heart the Lord opened. Which is forfeited by the party who hath common helps and advantages. Some put away the Word, Acts 13.46. It was necessary that the word of God should first have been spoken to you, but seeing ye put it from you, and judge yourselves unworthy of eternal life; lo, we turn to the Gentiles. Some put away trouble of Conscience, Gen. 6.3. My spirit shall not always strive with Man, for that he also is flesh. Some lose their Tasts and Relishes of Christian Doctrine, and relapse into a carnal Savour, Heb. 6.3, 4. For it is impossible for those who were once enlightened, and have tasted of the Heavenly gift, and were made partakers of the Holy Ghost: And have tasted the good word, and the powers of the world to come, if they fall away, to renew them to Repentance.

1. Use Information, we learn divers profitable Lessons from hence.

1. The power of the Word. Here is a notable Instance of it, if we consider the person who trembled; Felix, (1) By Religion a Pagan, who did not believe the Gospel. The Devils believe and tremble, and the Word worketh effectually in them that believe; But here an Infidel is fain to stoop to the evidence of it, and at the same time it breaketh upon his Heart and Mind, so far as to make him afraid (2) By his quality a Judge: the Prisoner maketh the Judge tremble. Outward distance and disadvantages should not discourage us; our Testimony rightly managed may alarm the Consciences of those who are ready to condemn us. (3) By his Disposition, not a Devout Man, but a Man hardened in a course of sinning. We should despair of none; God can find his way into the Consciences of the most sensual. (4) For his outward condition, a Man glutted with worldly Happiness▪ yet the thoughts of the other World will soon souer all the prosperity of the present life. (5) For his Temper now, he sent for Paul out of Curiosity, to satisfy his Jewish Wife, or Minion; but God can make use of Man's sins to Glorify himself, and his Truth. This Power of the Word, this convincing Power should be often thought of; they that feel it not, fear it, John 3.20. For everyone that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.

2. The profitableness of insisting upon the last Judgment, that we may persuade you, and you may suffer yourselves to be persuaded. It is the great awebond, to beget in us a sense of our Duty and Sin: For ( First, ) 'tis an impartial Judgment that must pass upon all, high or low, rich or poor Revel. 20.12. And I saw the dead, small and great stand before God, and the Books were opened, and another Book was opened, which is the Book of Life, and the dead were judged out of those things which were written in the Books according to their works. Outward Friend or Foe; Heathen or Christian; Officer or private Person, 1 Pet. 1.17. And if ye call on the Father, who without respect of persons, judgeth every man according to his work. ( Secondly ▪) It is a strict and just Judgment, Acts 17.31. He hath appointed a day wherein he will judge the world in righteousness. Now God winks at many faults, ver. 30. ( Thirdly, ) It is our final Doom, our eternal Estate dependeth on it; We must be judged to everlasting Joy, or everlasting Torment. ( Fourthly, ) It is near and assure; For the Judge standeth before the door, Jam. 5.9. Every Week, Day, Hour, Minure, we approach nearer to it.

3. The • oarness of a bad Conscience, and what unsound terms it is with God: Felix is set a trembling by Paul, Belshazzar 's edge taken off in the midst of his carowzing, Da • . 5.6. Then the Kings countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. So true is that, Heb. 2.15. Who through fear of death, were all their life time subject to bond • ge.

4. The necessity of a strict Obedience. We should carry ourselves so, that the Word may comfort us, not make us afraid; discharging our Duties to God, to our Neighbor and to our Selves. Tit. 2.12. Teaching us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world. Paul mentioneth here two Parts, as suiting to his purpose, but there are three; and Godly ; the chief part of which is to seek our Reconciliation with God by Christ, then to love him and delight in him, and serve him faithfully, doing his Will, seeking his Glory Righteously, that we may be just to our neighbor, doing to others as we would be dealt with ourselves. Soberly, Sobriety and Temperance, lieth in Self-government, that he possess his vessel in Sanctification and Honor, keep himself unspotted from the World, subdue the Flesh that it may not wax wanton, that the heart be not hardened, nor Conscience stupefied, and so become uncapable of Spiritual things, and so still Crucify the Flesh, and inure the Mind to Heavenly things.

5. The sottishness of them who are not moved so far as Felix was; who hear of Righteousness, Temperance, Judgment to come, and are not a whit moved.

Object. But you will say our Hearts are established by Grace, why should we be afraid of the future Judgment?

Answ. 1. To be only moved with fear and terror is slavish.

2. You should have a deep Reverence of His Majesty, and so be afraid to displease him.

3. You must distinguish between a perplexing, distrustful fear, and an Holy, preventive, eschewing Fear.

4. There are great Reasons, why this Fear should have an influence upon us while we dwell in flesh. (1) Because the wrath of God was once our due. (2) We still deserve it. (3) It is certainly a great and extreme difficulty to get free from so great an evil. See the Authors Sermon on 2 Cor. 5.11. pa. 113.

2. Use. Caution which is double.

1. Do not lose the advantage of this common work, but when the waters are stirred, put in for Cure. It may be lost (1) partly by delays or dreams of a more convenient season: The sinners Morrow will never come; delay is but a plausible denial; the sinners non vacat is non placet, Luke 14.18. And they all with one consent began to make excuse. (2) Partly by disobedience or relapses into our old crimes; so Felix returned to his bribery and licentious course. Therefore let us open our hearts to Christ's knocking. Reasons,

1. It is very dangerous. None so bad as those that quench these Convictions. The Holy Ghost by the power of the Word fetteth them a trembling, many times at the thoughts of their condition, and they have some kind of mind to let sin go, but it cometh to nothing. Iron often heated, and oft quenched, is the more hard, the parts are more united, and condensed. As water heated in cold weather, being more rarified, freezeth the faster, Prov. 29.1. He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy.

2. You lose your season, the time wherein God will be found. There is a twofold season, the time of God's Grace, and our Capacity. (1) The time of God's Grace, God the Father's time is while he waiteth, 1 Pet. 3.20. When once the long suffering of God waited in the days of Noah. The Sons time is, when the Gospel offers are made to us: To day if you will hear his voice, Heb. 3.7. 2 Cor. 6.1, 2. We then as workers together with him, beseech you also that ye receive not the grace of God in vain; for he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee; behold, now is the accepted time, behold, now is the day of salvation. The Spirit's season is the time of the motions of his Spirit, Gen. 6 3. My spirit shall not always strive with man. Acts 7.5. Ye stiff necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost. (2.) The time of our Capacity. When Conscience is awakened, the Word is most likely to make an impression upon us, as when the Wax is hot, it will receive the impression of the Seal.

2. do not rest in a common Work that you hear the Word, and are some way affected, Herod rejoiced, Felix trembled, God hath never our Hearts till he hath gained our Love, as well as our Fear; Felix trembled, God gained upon his Fear, but he never hath our Hearts till he hath our Delight; and such a Delight as is not controlled by other Delights, when I love him above all, and rejoice in his Word more than in all Riches.

A Sermon on Prov. iii. 17.

IN the Context you have an Exhortation to get Spiritual and Heavenly Wisdom. The Argument is first Generally Propounded, and then Particularly Amplified.

1. Generally Propounded: Vers. 13. Happy is the man that findeth wisdom, and the man that getteth understanding.

2. Particularly Amplified.

(1.) By the Worth and Excellency of Wisdom; Vers. 14, 15. The merchandize of it is better than the merchandize of silver, and the gain thereof than fine gold, &c.

(2.) The Utility and Profit; Vers. 16. Length of days is in her right hand, and in her left hand riches and honor. She is represented as a Queen, having both hands full of Blessings; In the right hand length of days, in the left hand riches and honor. He speaks, Pro more faederis, according to the manner of the Covenant, wherein Temporal Things are explicitly promised, though Spiritual and Eternal Things are implied. In her right hand length of days ; What do Men desire more than to live long and happy? Wisdom will teach us to live forever; And in her left hand riches and honor ; all good Things in this World, so far as not to hinder us of the Things of a better World, shall be vouchsafed to us.

(3.) The third Argument is in the Text, the Pleasantness of Wisdom; which is added to sweeten the Difficulties in attaining to it, or pursuing after it, or exercising the Virtue of it in the regulation of our Lives and Actions. It is hard to get it, and then to exercise it, but it is recompensed with an answerable Sweetness, Her ways are ways of pleasantness, and all her paths are peace.

Where note, 1. The Subject, Ways, Paths ; The general Course, or particular Duties, which Wisdom prescribeth. 2. The Predicate, Pleasantness, Peace. They are not only pleasant, but safe; they are accompanied with spiritual Sweetness, and produce solid Tranquility in the Mind of Man.

Doctr. That the Man, whose Actions and Ways are guided by Heavenly Wisdom, enjoyeth true Peace and Delight.

I. For stating the Point:

1. By Wisdom, is meant the Heavenly Doctrine revealed in the Word of God▪ especially the Gospel or Salvation by Christ. For this is called, The wisdom and power of God, 1 Cor. 1.24. And it is said, the Holy Scriptures, through faith in Christ Jesus, do make us wise unto salvation, 2 Tim. 3.15. He is a Fool that is wise to other things, and is not wise to the saving of his Soul; for he is wise in Trifles, and neglects necessary Things. Well then! the Ways and Paths of Wisdom, are the Ways and Paths of Faith and Holiness. Faith is necessary to solid Rejoicing: For 'tis said, 1 Pet. 1.8. In whom believing ye rejoice with joy unspeakable, and full of glory. And Rom. 15.13. The God of hope fill ye with all joy and peace in believing. And Holiness concurreth necessarily; for it is not only a godly Man's Duty, but his Delight; and it is rewarded with Joy and Peace, 2 Cor. 1.12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world. Some degree of Comfort followeth every good Action; before our full and final Reward, we have the solace of a good Conscience during our Service.

2. That these Delights are not Carnal Delights, but Spiritual. Man is ever inviting himself to some Delight, the oblectation of his Mind cannot lie idle; but usually consults with Flesh and Blood in choosing his Delights, and careth for the Body more than the Soul. But bodily Delights, and pleasing the sense, were our old Slavery. Titus 3.3. Serving divers lusts and pleasures. These draw down the Mind, and dull our Desires and Endeavors towards better things; therefore here we need not use the Spur, but the Bridle, and must refrain ourselves, because these Delights corrupt the Mind; and such a kind of Peace is not the quiet and repose of the Soul in God, but the numbness and deadness of Conscience; carnal Security, not a true Peace. But the Delights and Peace which Wisdom inviteth us unto, are chaste and rational; such as innoble the Soul, and raise it to God, and do not put it in Vassalage to Sense. When our Joy runneth out in a Spiritual Channel, there is no Excess in it, no Snare by it. The Pleasures of Sense are base and dreggy, but these are Heavenly and Spiritual.

3. It supposeth that the Man be renewed and recovered out of the common Apostasy. For while a Man remaineth in it, the Beast rideth the Man; and nothing is sweet and pleasant, but what gratifyeth sensual Appetite. Regeneration and change of Heart is necessary, to taste the Pleasures, which are in the Paths of Wisdom: For nothing is pleasant to Men, but what is suitable to their Natures; And we use to say, that one Man's Pleasure is another's Pain. Distempered Souls are not capable of this Peace and Delight, for every Man's Gust is according to his Constitution. Rom. 8.5. They that are after the flesh, do mind the things of the flesh; but they that are after the spirit, the things of the spirit. Therefore the carnal Man, that is wedded to his vain Delights, is an incompetent Judge of the Pleasantness that is in the Paths of Wisdom. Will he that is wholly addicted to the Flesh ever judge, that there is more delight in the Exercises of Godliness, than in the foolish Pastimes of the World; That it is better to be mourning for Sin, than rejoicing in the Creature; and that the Congregation yieldeth a more solid Pleasure than the Theatre; and that it is better to be mortifying the Deeds of the Body by the Spirit, than to court the Senses? If his Judgment may be convinced, he will never yield to it in his Practice. He doth not live by these Rules and Measures.

II. Let me now prove, that the true Peace and Pleasure is nowhere else to be found, but in obedience to Heavenly Wisdom.

1. I prove it from the matter of this Peace and Joy; and that is Wisdom, heavenly Wisdom, which leadeth us to Faith in Christ, Love to God, and an holy and heavenly Life. And what is the consequent of these Things, but the Pardon of all our Sins, the assurance of the Love of God, and the lively foresight and foretaste of endless Glory and Blessedness?

1. The Wisdom that cometh from above doth teach us Faith in Christ, as the whole Scripture manifesteth: Acts 10.43. To him give all the Prophets witness, that through his name, whosoever believeth in him, shall receive remission of sins. Well now, can any Man be truly cheerful till his Sins be forgiven? Alas! if Conscience were but a little awake, in the midst of all his Mirth he would see a sharp Sword hanging over his Head by a slender thread; and that all his Jollity is but like dancing about the mouth of the bottomless Pit, into which he is tumbling every moment. Nay, let him stifle Conscience as much as he can, yet he can never totally get the victory of it: For he hath his Pangs, and Qualms, and hidden Fears, if you dig him to the bottom; and stinging Remorses of Conscience, which, though not always felt, are soon awakened: No, this Man can never be truly merry. Suppose none of this as yet ever felt, yet this you must grant, That he cannot be a Man, recollect his ways, or use any sober consideration why he came into the World, and whither he is a going, (which everyone that weareth the Heart of a Man should sometimes do) but his Trouble is revived, such Trouble as soureth his Contentments, and puts a damp upon all his Mirth. On the other side, a Man that hath made it his business to enter into God's Peace by Jesus Christ, and is humbly and broken-heartedly suing out his Pardon in his Name; and hath the justice and faithfulness of God engaged to him, that so doing he shall be pardoned; hath not this Man true and solid cause of Rejoicing? Yes certainly, his great Care is over, his Wounds are healed, he hath got rid of the great Sore, that burdened and made his Soul sit uneasy before. Matth. 9.2. Son, be of good cheer, thy sins be forgiven thee. His great Trouble is gone, and the Root of all Misery is taken away; Rom. 5.11. We joy in God through our Lord Jesus Christ, by whom we have now received the atonement. A condemned Malefactor can never be heartily comforted with a Feast his Friends give him before Execution; but with a Pardon, which his Prince gives to reverse the Sentence of Death passed upon him. Or thus; It is little comfort to give a Man going to Execution a Posy of Flowers, and bid him smell to that, and cheer his Heart with that: But you cheer him indeed, if you bring him not only a Reprieve, but a Pardon. So when God is reconciled, and all your Sins are forgiven you, this is solid Comfort and Peace.

2. Again, Wisdom inviteth us, and calleth us to the Love of God; for Faith worketh by love, Gal. 5.6. Though before we stood in dread of a Condemning God, now we should be deeply possessed with the Goodness of a Pardoning God. Well then, those that love God, may assure themselves, that he will love them, and manifest hims • lf to them, John 14.21, 23. Do we believe this certainly? It is true. Now if all the World loveth, and God hateth, you can have no solid Peace; for you must at length fall into his hands. If you had all the World at will, you may have it with God's hatred, who can make you miserable when ever he pleaseth. He can blast you with Diseases, fill you with Disquiets of Soul, embitter all your Comforts. But suppose you had the Love of God, then what wanteth to your solid Satisfaction and Peace? That is the sweetest thing that ever was felt, Psal. 4.6, 7. There be many that say, who will show us any good? Lord, lift thou 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. Psal. 63.3. Because thy loving kindness is better than life, my lips shall praise thee. This is Marrow and Fatness; one drop of it sweeteneth all our Crosses, and it is the Life of all our Comforts.

3. Wisdom inviteth to an holy and heavenly Life; or to all those Ways and Means, whereby we may come to enjoy God at last. And this breedeth the lively foresight of that fullness of Joy and Glory, which ravisheth the Soul. Is it nothing to you to live forever with God, and to see his Glory, and to be perfected in Holiness and Happiness? This is the end of the Ways you walk in. Alas! others can never have solid Comfort; they know where they are, but they know not where they shall be. When they die, they must go into an unknown World; yea, which is worse, to an unknown God, of whose Love they never had any taste or experience, and therefore cannot deal with him when they come in to his Presence. But those that have lived always in the sight of a World to come, and kept themselves in the way that leadeth thither, they have solid Rejoicing; Rom. 5.2. We rejoice in the hope of the glory of God. What though they be ill treated for the present, things will be otherwise in Heaven. Matth. 5.12. Rejoice, and be exceeding glad, for great is your reward in heaven. Well then, from the who • e, the only satisfying Delights of Man can be nowhere, but in the Pardon of Sins, Love of God, and the foresight of endless Glory; which is alone had in the Paths of Wisdom.

2. From the manner how it is obtained: Her ways are ways of pleasantness, and her paths are paths of peace. It is by walking, not by speculation. It is a ravishing thing to understand heavenly Doctrine, and to see the apt proportion and due connection between Ends and Means; especially when we have it not only upon Tradition, but our own Search and Study: Prov. 24.13, 14. My son, eat thou honey, because it is good; and the honey-comb, which is sweet to thy taste: so shall the knowledge of wisdom be to thy soul, when thou hast found it; then there shall be a reward, and thy expectation shall not be cut off. There is a comparison between the Delights of the Body, and the Delights of the Soul; what Honey is to the Body, that is Wisdom to the Soul. There is a ravishing Sweetness in the Study and Contemplation of Truth; when by searching, reading, hearing, meditating, we have found it out, there is an incredible Delectation. Alas! Wisdom and Knowledge to the ignorant and foolish World seemeth as Wormwood; but to the diligent painful Student it is as the Honey and Honey-comb. A Man in his Study hath truer Pleasure, than the greatest Epicure in the most exquisite Enjoyments of Sense; especially when this Contemplation is employed about Divine Truths, as Salvation by Christ, Reconciliation with God, and Eternal Life. But the Pleasure of Contemplation is nothing to the Pleasure of Practice. Why?

1. Because Practice giveth a more Experimental Knowledge of these Things; for there they are confirmed and verified in ourselves. We have not only a Sight, but a Taste. We have a Sight by Contemplation, but we have a Taste by Practice; and are more deeply and intimately acquainted and affected with these Things: 1 Pet. 2.3. If so be that ye have tasted, that the Lord is gracious.

2. The taste of these Things is kept upon our Hearts by serious Obedience and Practice. If there be any taste by Speculation, it is very vanishing, it leaveth the Heart little the warmer; but here it abideth, and remaineth with us, John 15.11. These things have I spoken unto you, that my joy might remain in you, and your joy might be full. They were cheered when they heard Christ's comfortable Promise; but when they were in the pursuit and practice, it filled their Minds with more durable Pleasure; it abode in them in a more full and constant manner. It is a flash of Joy that is stirred up by Contemplation; but this of Practice, and fruitful Obedience, is a constant, solid, and uninterrupted Joy, it doth not die away so soon as the other.

3. Every holy Action is rewarded by Peace of Conscience, 2 Cor. 1.12. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity we have had our conversation in the world. Not every act of Contemplation, for that is an imperfect Operation till the Effect succeed, and so far as to be our common Practice.

4. Our Title to the Heavenly Inheritance is more clearly made out by Practice. By Knowledge we know what to seek after, but by Practice our Right is confirmed. Knowledge directeth us in our Duty; but serious Practice assureth our Interest, and so our Contentment is doubled. John 13.17. If ye know these things, happy are ye if ye do them. Knowledge and Speculation doth not prove the sincerity of our Hearts, but it is Practice that hath the Blessing in the Bosom of it.

5. By Practice our Will is conformed to the Law and Will of God. Now the compliance of our Will with the Will of God carrieth a quieting Pleasure in it; for then it agreeth with its proper Rule and Measure, Pleasure is Applicatio convenienti. There is a Pleasure in the conformity of our Apprehensions to the Truth revealed, or represented; but more in the subjection of our Wills, either to the disposing Will, or to the commanding Will of God, for then all is right as it should be. The Will lieth nearer the Affections than the Understanding; and Goodness is nearer to Delight than Truth.

3. From the Part affected; Not the Senses, but the Heart and the Conscience: Thou shalt put more gladness in my heart, Psal. 4.7. Carnal Delights are like a Night Dew, that only covers the Surface; but Spiritual Delights are like a soaking Shower, that goeth to the Root: They tickle the Senses, but this affects the Heart. So Christ saith, John 17.13. These things I speak in the world, that they may have my joy fulfilled in themselves ; That is, that their Hearts might be filled with it, and feed on it as hidden Manna. Now the more intimate any Joy is, the more Excellent. The Joy of the World is empty, in the midst of it the Heart is sorrowful. A Joy in outward Things is foreign, and taken in by the Senses, or the musty Vessel of the Body; but this is shed abroad in the Heart. Which is more-capacious, a deep Well, or a little Cup or Glass? You will say, there is no comparison: No more is there between the delight and pleasure which carnal Men take, and the delight and pleasure that is found in the ways of Wisdom: for carnal Men take in all their delights by their corporeal Senses, which are soon filled and over-charged, the Sense is easily glutted and clogged; but the Heart and Conscience have a greater capacity, and are not easily satisfied with things proper to them.

4. From the Author and Exciter of these joys, which is the Holy Spirit. And therefore it is called Joy in the Holy Ghost, Rom. 14.17. It is a Joy of God's making, Psal. 4.7. Thou hast put gladness into my heart. It is not only allowed by God, but wrought by him.

1. It is allowed by God: It is much to our satisfaction, that it is allowed by God. Many of the pleasures of ungodly Men are forbidden, as I am. 5.5. Ye have lived in pleasure upon earth, and been wanton, ye have nourished your hearts as in a day of slaughter. To throng their hearts with vain delights, heartens the Enemy, and is unsuitable to God's providential Dispensations, Isai. 5.12. The harp and the viol, the tabret and pipe, and wine are in their feasts; but they regard not the work of the Lord, neither consider the operation of his hands. This is to defy providence, when there is nothing but jollity and mirth in the day of our Father's Anger, or Brethren's Miseries; or else it is unsuitable to their condition, when such a black storm hangeth over their Heads, Isai. 57.21. There is no peace to the wicked, saith my God. This is not the joy that God doth allow; not such as is baneful to our Souls, or unsuitable to God's Providences, or to our State and Condition: To sit down contented with the Creature on this side God, to sing Lullabys to our Souls when he is angry for sin; this is not allowed, this is to go to our execution dancing. But we have God's Warrant for this joy and peace; it is never unsuitable, never unseasonable. Phil. 4.4. Rejoice in the Lord always, and again I say rejoice. When we seek his Favor in Christ, live in his Love, and Obedience to his Will, we may still keep an Holy Feast, or maintain a continual joy.

2. But God doth not only allow it, but work it: It is his Guest, wrought in us by his Spirit, the fruit of his Love, promoted in us by his promises. Rom. 15.13. The God of hope fill you with all joy and peace in believing that ye may abound in hope through the power of the Holy Ghost. It is God that speaketh peace to our Souls, that reviveth the Heart, healeth our wounds, and filleth us with a sense of his Love. It is a pleasantness and peace, that not only resulteth from the rectitude of our Actions, or is stirred in us by our own Discourse; but excited by the Spirit. Now the Spirit's works are singular, and do much exceed the natural operations of Man's own Heart. His Groans are unutterable, Rom. 8.26. The Spirit itself maketh intercession for us, with groanings that cannot be uttered. And his joys unspeakable. 1 Pet. 1.8. In whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of Glory. The Heathens counted that fire more fit for their Altars, that was kindled by a Sun-beam, than by a Coal taken from a common Hearth. So this Joy, which is raised in us by the Holy Ghost, is more Rich and Glorious, then that which is but the fruit of our own Reason, or our Reflection upon our ways. When he sheddeth abroad the love of God in our Hearts, 'tis more Powerful and penetrating. Other joy is not wrought by God, but at second or third hand. 'It is said, Acts 14.17. He gave us rain from Heaven, and fruitful seasons, filling our Hearts with food and gladness ; that is, he giveth them the matter of their Joy, as he blesseth the course of Nature, and giveth fruitful seasons. Therefore this is the true and solid Joy.

Object. 1. But how are all Wisdoms paths Pleasantness and Peace, since there are many Crosses and Afflictions incident to a Spiritual life?

Answ. 1. Spiritual Joys and Temporal Adversities are no ways incompatible, Rom. 5.3. We glory in tribulation. The joy that resulteth from the ways of Wisdom is not always visible to the world: Believers feast on the hidden Manna, Rev. 2.17. To him that overcometh will I give to eat of the hidden Manna.

2. How afflicted soever we be for the present, there is an assurance of future joys in another world. Heb. 10.34. Ye took joyfully the spoiling of your goods, knowing in yourselves, that in Heaven ye have a better and an enduring substance. So that this is a peace, which the world can neither give nor take away; it dependeth on things out of their reach.

Object. 2. Wisdom forbiddeth as many Bodily pleasures.

Answ. 1. God forbiddeth no Bodily pleasure, but as it hindereth our greater pleasure, as it tendeth to our hurt; such whereby the Mind may be perverted, or diverted from things Spiritual, and so enchanted, as to loose the relish of the true Felicity, and intermit our care of the way that leadeth to it; As the flesh pots of Egypt made them ready to revolt and neglect Canaan. So indeed God saith, 1 Pet. 2.11. Abstain from fleshly lusts, which war against the Soul ; as they bring a servitude and a brawn, and a deadness upon the Heart, Tit. 3.3. We ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, &c. As we are apt to love them more than God, 2 Tim. 3.4. Lovers of pleasure more than lovers of God ; As they bring a brawn and a deadness upon the Heart, and so make it uncapable of that sweet consolation which the Spirit worketh in us.

2. When the Heart is mortified, and subdued to God, there is no such pleasure as the contempt of Bodily pleasures. Quam suave mihi subito factum est, carere suavitatibus nugarum! How sweet is it to me to want the sweetness of these trifles! In some diseases, it's a pleasure to eat Dust; when the disease is cured, it's abhorred as a filthy thing. It is our distemper that leaveth the carnal relish so strong upon us; get rid of your distemper, and you will be ashamed of your brutish satifactions; it is a diseased Mind that looks after them.

1 Use. To remove prejudice. Men usually judge Wisdoms ways to be sower and bitter; whereas they yield great joy and pleasure to those that walk in them. Here is peace for their Consciences, and pleasantness to satisfy their Affections. Who live the pleasant life, they that walk upon the brink of Hell every moment; or they, who being justified by Faith, are made Heirs of Eternal life; who look every day when God will translate them into his immediate Presence? They that satisfy their Lusts by breaking God's Law, or they that provide for the Peace of their Consciences by observing and keeping it? Who are like to be most satisfied in their Object, they that love a vain uncertain world, or they that live in the love of God? If Men would but come and try what it is indeed to believe in Christ, to live in the love of God, and the hope of Eternal life; their prejudices would be soon confuted.

Object. But you will say, your Spiritual delight is but a fancy; it seemeth to be hard to forsake what I see, what I feel, what I taste, what I love, for a God and a Glory which I do not see, and it may be never shall see.

I Answer, It is no wonder; How can you see, when you have no Eyes? Faith is the eye of the Soul, Heb. 11.1. Faith is the substance of things hoped for, and the evidence of things not seen : and ver. 27. By faith he forsook Egypt, not fearing the wrath of the King, for he endured as seeing him who is invisible. 2 Pet. 1.9. Whom having not seen ye love, in whom, though' now ye see him not, yet believing ye rejoice with joy unspeakable and full of glory. And how can you hope to see, while you are carnal, and your Hearts do not suit with these things, or ever experienced this Joy. But beg the Spirit of Wisdom and Revelation. Eph. 1.17, 18. That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him. The eyes of your understanding being enlightened, that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the Saints, and return you to him ; Illumination and Inclination conduce both to your cure. For this Holy Delight cannot be forced, nor drawn forth by bare Commands and Threatenings. When the attractive goodness of the Object is represented by the Spirit, the Heart must be suited to it, and then you will find this joy.

2. Use. To reprove two sorts of People.

1. Those that can find no pleasure in an Holy life, that is, no ground of pleasure. Is not God a delectable Object? Is not Salvation by Christ a delightful speculation, or such a Glorious Mystery as cannot be found elsewhere? Are not the promises of Heaven comfortable things? If a Man should adopt you into the succession of a Crown, Would it not please you? And is not God's promise more sure? Is not Communion with God a pleasing exercise? Heathens pretended to Secresie with their gods, as the greatest Felicity. Needeth a Christian pretend it? Hath he not liberty to open his Heart in secret? Do you ever come from your Sports with such a cheerful Soul, as you come from your Duties? Many have repented of their carnal Mirth, never any of their Godly Sorrow. Which is better to fill the body with Diseases, which is the part gratified by Sin, and is more Wasted than Gratified; or to enrich the Soul with Graces? To deny the clamours of the Flesh, or the importunities of Conscience? Or, which is all one, to offer Violence to our Lusts, or to our Consciences?

2. It reproveth them, that live as if there were no pleasure in a course of Holiness. When others go merrily to Hell, will you go drooping to Heaven? I pray, whose Work are you about? Whither doth your Journey tend? Are you sad, because you have left Satan's service? Was he a good Master to you? Or because it is now a part of your business to tame and subdue the Flesh? Will that yield anything more satisfying than the love of God? It could yield you nothing but Vain Pleasure, that when gone is but as a Wind, nay it proves a Whirlwind in the Conscience; or is it because you have renounced the World? Is not Heaven better? Is God wanting in such Wordly supplies as are necessary for you? Or is it because you thrive no more in holy Endeavors? Is not God's Grace sufficient for you? Was he ever backward to do you good, whilst you were laboring and striving to approve yourselves to him? Hold up your hearts, the way of the Lord is strength to the upright, Prov. 10.29.

3. Use. To press you to make trial. Resolve upon an holy and heavenly course, and then you are in the ways of Wisdom, Psal. 34.8. O taste and see that the Lord is good, blessed is the man that trusteth in him. Trust him upon his Promises, before all be confirmed to you upon Experience. To this end consider

1. We invite to Pleasure, not to Labor; or to Labor seasoned with Pleasure. And Pleasure is the lure that draweth all the world. By sensitive Pleasure men are perverted, I am. 1.14. Every man is tempted, when he is drawn away of his own lust, and enticed. By holy pleasure he is perfected.

2. We invite you not to pleasure only in another world, but pleasure during service, Psal. 16.11. Thou wilt show me the path of Life, in thy presence is fullness of joy, and at thy right hand are pleasures for evermore. But now that we may not be tired with expectation, There is pleasure, not only in the end, but in the way and path.

3. We invite you to Continual Pleasure, Phil. 4.4. Rejoice in the Lord always, and again I say rejoice. In Worldly Joys there are vicissitudes and subalternations: Now we rejoice, and anon we weep; there is joy when a Child is born, and grief when he dieth; Joy when our Estate is increased, grief when it is lost; but the Lord is always the same.

A Sermon on PROV. iii. 31, 32.

IN these Words we have

• 1. An Admonition,
• 2. A Reason to enforce it: The Admonition consists of two Parts.
  • 1. Not to Envy the Oppressor.
  • 2. To choose none of his Ways: The Reason is propounded by way of Thesis, and Antithesis the usual Method of the Proverbs, wherein is set forth the different Condition of the prosperous Oppressor, and the suffering Godly.

To prosecute every breach apart, would take up more time than can well be spared.

The sum of the whole may be drawn into this Observation.

Doct. All things considered, the suffering Godly have little or no reason to envy the prosperous condition of Wicked Men in this World, or be tempted thereby to take the same course.

Here I shall show you

• 1. What this Envy is.
• 2. That 'tis incident to the Godly.
• 3. Why it so ill becometh the suffering Godly.

I. What this Envy at the Prosperity of the Wicked is: Two words must be explained; one, which concerneth the Act of the Soul, Envy, the other the Object, Oppressor, and in the 32 Verse froward.

1. Envy: In the General, Invidentia est vitium, quo alterius bono contristamur. A Sin by which we grieve at another's good, whether hurtful to us or no. So Carnal Men are said to live in Malice, or Envy, Titus 3.3. Fallen Man is not only perverse to God, but grown unsociable to men. They would shine alone, and think all is taken from themselves, that is given to another: This the Apostle telleth us, I am. 4.5. The Spirit that dwelleth in us lusteth to Envy. Such an impropriating Spirit is natural to us. Children suck it in with their Milk, vidi Zelantem Parvulum. Distinct from this, but like it, is another Sin, called Emulation : So among the works of the Flesh reckoned up, Gall. 5.19, 20, 21. in the 20 th verse Emulation, Wrath, Strife, are mentioned as distinct Sins, from Envyings, and Murthers. Where, by Emulation, is not meant that good Emulation whereby we strive to excel others in that which is Good, Virtuous, and Praise-worthy; but Carnal Emulation, whereby we are grieved at the Welfare of others, not so much from hatred to their good, as because it over-shadoweth us: Wherein it differeth from Envy, because an Envious Man doth not so much grieve, because he wants that good himself as that another hath it: but Emulation is an undue commotion of Mind, not because another hath good, but because we want it; for Envy is a base malicious Passion, whereby we grieve at the Good and Prosperity of others, without any endeavor to attain that good ourselves. There is yet a third Sin, and that is by the Philosopher termed Indignation. When we are troubled, not so much because another Man receiveth Good, as at the Unworthiness of the Person that enjoyeth it; because it falls to his share to whom it least belongeth in our Conceit and Imagination: Wherein we deal with God, as Joseph with his Father Jacob ; when a Prophetical instinct guided his hands, He thought his Father had erred out of Blindness, or want of Sight, when he laid his Right hand on the head of Ephraim the Youngest, and his Left hand upon Manasseh the Eldest, Gen. 48.18. Not so my Father; this is the first born; put thy right hand upon his head; I know it, my Son, I know it saith Jacob. So there is in us an Indignation, as if God did preposterously dispense his Blessings, and misplace his Hands, when it falleth out unto the Righteous according to the work of the Wicked, and to the Wicked according to the work of the Righteous: And thence the Expostulation of the Saints, whereby they express this Indignation against God's Proceedings, Ier. 12.1. Righteous art thou, O Lord, when I plead with thee: yet let me talk with thee of thy Iudgments; wherefore doth the way of the Wicked prosper? Wherefore are all they happy that deal very treacherously? Habb. 1.12, 13. Art thou not from Everlasting, O Lord my God, mine Holy one? we shall not die, O Lord, thou hast ordained them for Judgment, and O mighty God thou hast established them for Correction. Thou art of purer Eyes than to behold Evil, and canst not look on Iniquity, wherefore lookest thou upon them that deal treacherously, and holdest thy Tongue when the Wicked devoureth the man that is more righteous than he? There is a Fourth Word 〈 in non-Latin alphabet 〉 , Jealousy, or Obtrectation, which is a trouble of Mind arising from this, that another in our Conceit unworthy, enjoyeth that which we desire; or jealousy lest they take away our Father's Blessing from us; such was the hatred and Envy of Esau against Jacob, when he had gotten the Birthright from him; and in after times the Envy of Ephraim against Judah, which the Prophet speaketh of. Now there is all this in the Sin spoken of in the Text: There is Envy in the general, or a grief and trouble at those good things which others enjoy, only herein it differeth, because we are troubled at the Exaltation of the Wicked, as they have more power to hurt; and so this Envy is not a bare grief, but a sort of fear: There is Emulation in it, because their is a desire to excel ourselves, as well as a grief at their Respect, Honor, and Happiness: there is besides Indignation in it, because we apprehend them unworthy, and so are troubled, which trouble may be good, so far as it doth not exceed bounds, and doth only quicken us to prayer, for 'tis an Evil that we may lay to heart and mourn for: There is an Holy mourning for it, as under a Judgment, Prov. 29.2. When the righteous are in Authority the people rejoice, but when the wicked bear rule the people mourn. Prov. 11.10. When it goeth well with the righteous the City rejoiceth; but when the wicked perish there is shouting. 'It is a disorder that may be regretted, but yet we must take heed of fretting against the Lord. We may complain of it to God, Psal. 12.1. Help Lord for the Godly man ceaseth, for the faithful fail from among the Children of men. And verse. 8. The wicked walk on every side when the vilest men are exalted ▪ But there is a difference between Complaining to God, and Complaining of God. This Indignation groweth sinful, when it exceedeth measure, and tempts either to Atheism against God, manifested by a dislike and suspicion of God's Providence, or to seditious attempts against men. And lastly, there is in it Jealousy ; because we desire that Happiness, which they have, or are offended at it, because it seemeth to tend to our prejudice, and the reproach and burden of our cause; and so degenerateth into that 〈 in non-Latin alphabet 〉 , I am. 3.14. Bitter Zeal. We translate it Bitter Envyings, or that secret discontent, and grudge that we take at their advancement or esteem. Well then, in this Envying, there is a grudge, and an indignation, and an evil inordinate Emulation of their Happiness.

2. The object is expressed in the word Oppressor ; or Man of Violence, in the 32 verse the froward. The one noteth the disposition of his Heart, he is froward; the other the Evil of his practice, he oppresseth, or seeketh to bear down others by Violence. The Froward, Praefractus ; the hard, inflexible man that is, confirmed and settled in his evil purpose. Refractory opposers of the ways of God: Mark, 'tis not the Wicked, or undeserving in the general; A man may be Tempted to Envy them; but the Froward, and Oppressors, such as are Maliciously and obstinately bent to do Mischief to us: Though the advancement of such, may be apprehended as a burden and Judgment, and so complained of to God, especially as 'tis likely not only to prejudice our Interest, and comfort of Life, but as contrary to God's Honor and Interest, or as it tendeth to the increasing, or confirming of Wickedness; yet we should not fret at it: First as if they were Happier than the Godly, lest we be tempted to let go our Innocency. Secondly, as if we did tax the Providence of God of Injustice. Thirdly, to be stirred up thereby to any undue Practice. Fourthly, that our quarrel should not be the main reason of that sense we have of this disorder; our Ease, our Credit, our Revenge, lest it be like Jonah 's Ager, Jonah 4. not so much for God's Honor, as his own; lest he should be accounted a false Prophet.

2. That the People of God are subject to fall into this distemper of Envy at the Prosperity of the Wicked, the Scripture everywhere witnesseth: David is an Instance, Psal. 73.3. I was Envious at the foolish, when I saw the prosperity of the Wicked. So Jeremiah, so Job, so Habakkuk, so all the Saints. Here in this lower World, where our hopes are unseen and to come, and our trials are so many, and the flesh is so Importunate to be pleased, and the Wicked, being of the Earth, have so much of Earthly Happiness; as Nettles that grow of their own accord, will thrive better than Choicer Plants: Especially when we ourselves are burdened, and straightened; Now this troubleth the Children of God that Bastards should be better fed than Sons, that they whom God hateth, should seem to have more of the Fathers Love, Care, and Blessing.

3. That there is little reason yet, why the People of God should be so affected, if you consider.

• 1. The condition of the Wicked.
• 2. The State of the suffering Godly.
• 3. The mischievous Nature, and effects of this Envy.

1. The Condition of the Wicked, though never so much exalted: That's represented in the Text, Envy not, for the froward are an abomination to the Lord. Mark, 'tis not only said God hateth them, but abominateth them. There is not only odium inimicitiae aut offensionis, a hatred of Enmity, but abomination of abhorrence; when a Thing is done contrary to our will, or when a Thing or Person is contrary to our Nature; so God is not only angry with them, but hateth them, and that's enough to make them miserable.

(1.) Observe here, That the suffering Godly, the Spiritual Blessings which they have, they have with God's love, and cannot but have them so; for these are not given in Anger: But we cannot say so of the Wicked's Prosperity and Success, that they have this with the love of God; they have it from the hand of his Providence, but his Heart is not with them, for the Froward are an abomination to the Lord; which showeth, that their Felicity is no true Felicity, for 'tis such as may consist with God's hatred. This consideration, that the Lord abhorreth wicked Men, as it showeth that they themselves can have no solid satisfaction in their Estate, be it never so high, plentiful, and prosperous, for they cannot for all this say, that God loveth them: Eccles. 9.1. No man knoweth either love or hatred by all that is before them. Yea, they may determine by the Word, if wicked, that God hateth them; they are but fatten'd to destruction, as Swine for the slaughter. The Curse of God sticketh to them, when they eat their plentiful Morsels of Meat, put on their gorgeous Apparel; they have this Thought to sour all, God hateth them: I say, as this Consideration lessens the comfort and satisfaction of wicked Men, so should it abate, yea take away the Envy of the Children of God: God is displeased with them, what plenty and pomp of living soever he affordeth them by the Bounty and Indulgence of his Providence: Surely those whom God hateth are Objects of Pity, rather than Envy, if their Condition were well considered; still they are under the Wrath of God. Certainly the People of God, when appointed by Man as Sheep to the slaughter, being under the love of God, are in a happier condition than wicked Men, that are fatted for Destruction, and under the wrath of God; 'for 'tis not the wrath of Man, or the favor of Man, that maketh us miserable or happy, but the love and hatred of God. Who was in the better condition, Daniel among the Lions, or Nebuchadnezzar among the Beasts? In a sober mood which would you choose? The love of God can sweeten the bitterest Cup that ever Believer drank off: But if it were rightly apprehended, to be liable to his hatred is the saddest thing in the World; 'tis the Sting of Miseries, and the Curse of Blessings.

(2.) Observe, To be hated and rejected of God, should be esteemed by us as one of the greatest Calamities that can befall a poor Creature; as to be accepted with him one of the greatest Blessings. Psal. 4.6, 7. There be many that say, who will show us any good? Lord, lift thou 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. 1. On one side we have the Matter compared, their good Things, their Corn and Wine, not sinful, but lawful Comforts. 2. 'It is proposed with a supposition of Increase, not in the wane. 3. For the Time, take it at best; when this Joy is most lively, at the time of Vintage and Harvest. 4. The Persons, their Corn and Wine; not different godly Men, in whom these Things are refracted and broken, not the same godly Man in whom these different Desires are found. On the other side, there is. 1. The Matter and Ground of Gladness, the Light of God's Countenance; Ier. 2.13. My people have forsaken me, the fountain of living waters, and hewed them out Cisterns, &c. They drink of the Cistern, you of the Fountain; they rejoice not in God, but his Gifts, and those not saving, but the common sort; such as Riches, Pleasures, Honors: And in these, not as the Effects of God's Bounty, but as happening to them in the ordinary course of second Causes; as they rejoice in an uncertain Good, so in an uncertain Author. You rejoice in God, in his best Gifts, his Love and Grace. 2. The Author, thou hast put ; allowed by God, wrought by him, Rom. 14.17. Joy in the Holy Ghost, stirred up by his Spirit. Their Joy is neither God's Allowance, nor God's Work. 3. The Subject and Seat, Into my heart, not to tickle the Senses, but delight the Heart; not as the morning Dew, but as a soaking Shower. 4. The Measure, 'tis more pure, that is, more sublime, or more, that is, more cheering, of a stronger Efficacy; which not only overcometh the sense of present Infelicity, but the fear of Death, Hell, and Judgment to come; Heb. 6.18. 〈 in non-Latin alphabet 〉 , Strong Consolation. They dance about the brink of Hell, have their secret Gripes; and will you envy them, as if your Condition were not much better? When God hath given you the Feast, will you be troubled that others should have the Scraps and Fragments of his Bounty?

(3.) Observe from the supposition of God's abomination of their Persons and Courses, that he can, when he pleaseth, easily ruin and destroy them, which must needs infer at least an uncomfortable uncertainty in their Condition: The Wicked being Objects of God's Hatred, the easiness of their destruction is often asserted in Scripture; Job 5.3. I have seen the foolish taking root, but suddenly I cursed his habitation. Psal. 37.20. But the wicked shall perish▪ and the enemies of the Lord shall be as the fat of Lambs: they shall consume, into smoke they shall consume away. The Fire licketh up the Fat of Lambs, which is not a very solid substance, but easily melted; so shall their Glory vanish, and be consumed in God's Wrath, when he is pleased to let it out upon them. Psal. 37.2. They shall soon be cut down like the grass, and wither as the green herb. Though they seem to be in a prosperous condition for the present, as Grass while 'tis growing is very green, yet they are soon cut down by the Sythe of Providence, and then presently fade, and are carried away as Grass from the place where it grew▪ Psal. 118.12. They are quenched as the fire of thorns : Though for the time it burneth and flameth extremely, yet they are soon consumed, and are turned into Dust and Ashes; Psal. 73.18. Surely thou didst set them in slippery places. And 'tis notable that all these places do intimate, that God can easily destroy them, and usually doth, when they are at their prime; and that they are never nearer their Ruin, than when they come to the height of their Exaltation: As the Sun declineth presently when it cometh to the highest Point of the Zenith; as Grass, when it cometh to its full growth, it beginneth to wither; as the Sacrifice is first fatted, and then killed before the Lord; so Enemies are permitted to prosper, and grow great and proud, and then are cut off: Or as Thorns die, and are extinguished by their own blaze; so in slippery places, the higher they go, the nearer to their Downfal, and Ruin: As Men on the top of an Hill, and there have no firm footing, they slip and fall, and by the highness of the ground are more sorely bruised. And as by the Expressions of Scripture, so by God's Providence it appeareth, how easily he can subdue wicked Men; God did not bring down Egypt by Bears and Lions, and Crocadiles, but Flies, Frogs, and Lice. The Walls of Jericho fell, not with force of Arms, and Engines of Battery, but Rams Horns, Josh. 6.6. The Tents of Midian with Trumpets and Earthen Pitchers, Judges 7.7. The City of Nesibis was freed from a long Siege only by Gnatts, at the Prayers of his People, when Sapores King of Persia thought to have his will upon them; as Theodoret witnesseth: God sent such Clouds and Swarms of them, which flying into the mouths of their Elephants and Horses, disturbed their whole Camp. And should we envy them, to whom God oweth an evil turn, and can so easily ruin, though nothing appeareth of it? Once more observe, how the Scripture representeth the uncertain condition of the Wicked, with the stable condition of the Godly, Prov. 11.28. He that trusteth in his riches shall fall, but the righteous shall flourish as a branch. The one is compared to a Leaf, the other to a Branch; So Prov. 12.12. The wicked desireth the net of evil men, but the root of the righteous yieldeth fruit. Men who have no grounds in them of Piety and Godliness, are for the present only, and when they see the prosperity of the Wicked, and how they thrive in their evil Designs, taking up Men as Fishes in the Waters, they are willing to get into the Net too, even run with Company: But the Root of the Righteous, which hath its growth under ground, not seen by fleshly Eyes, this Root will grow up again, and yield abundance.

2. God will not always bear with them that are an abomination to him, but hath his times of showing his hatred of them, and their evil courses; for if they are an abomination to him, and he never show it, they need not care; and so it inferreth not only a possibility, but a certainty of their Destruction: Psal. 92.7. When the wicked spring as the grass, and when all the workers of iniquity do flourish, it is that they shall be destroyed forever. The end of all their flourishing and temporal prosperity is Perdition; Yea, their very Prosperity, as it ferments their Lusts, and hardens their Hearts, and encourageth them to acts of Violence, becometh one means to draw on their Ruin the sooner: Psal. 73.17. I went into the sanctuary of God, then understood I their end. God's Vengeances are due to them, and one time or other shall be inflicted: Psal. 37.13. His day is coming. Psal. 37.38. But the transgressor; shall be destroyed together: the end of the wicked shall be cut off. Though long deferred, Vengeance cometh at last, to the full, and cuts them off; You think Providence doth not deal righteously, because the Unworthy are Exalted, and the Worthy Depressed; Tarry but a while, and you will have no cause to complain, or grow weary of Godliness, or to cry up a Confederacy with Evil Men. Who would envy those that climb up the Ladder for Execution; or carried to the Top of a Rock to be thrown down thence, and broken in pieces; or think Haman preferred because Advanced above others on a high Gallows? Would you envy a man on the Gallows because he standeth above the rest of the Company?

2. The state of the suffering Godly. Wicked men you see are under God's displeasure, which will one day break out upon them, and consume all their Temporal Happiness: But in what state are the Godly? Consider their future Hopes, and their present Enjoyments, they need not envy them.

(1.) Their future Hopes. Their Possessions are not to be compared with your Hopes, Psal. 17.14, 15. From men which are thy hand, O Lord, from men of the world, which have their portion in this life, and whose Belly is filled with the hid treasure, they are full of Children and leave the rest of their substance to their Babes. But as for me, I will behold thy face in righteousness; I shall be satisfied when I awake with thy likeness : Men are dazzled with the splendor of Worldly Happiness, and think it a fine thing to be well fed, and well clad, and well attended, but this is all for them and theirs; and shall we Envy them for this? That they have more for Back and Belly than we have; a little pomp of living; especially when such great things be provided for us in Christ. Alas! what is a more plentiful Table, to the Everlasting fruition of God: The Pomp of the World, to the Honor Christ will put on us at the day of Judgment, when he shall be admired in his Saints: The favor of Princes, to seeing God face to face; Vain Glory to Everlasting Glory. Their momentary Pleasures which pass away suddenly as a Dream, to that Everlasting pleasure at God's Right hand. A little Decking and Adorning of the Body, to be satisfied with his likeness, and to walk with God in White.

(2.) Present Enjoyments. Here I take in the notion of the Text, his secret is with the righteous : There is some difference, what should be meant by the secret of the Lord. Sometimes it noteth (1) Spiritual Illumination, or the knowledge of God's Will, Psal. 25, 14. The secret of the Lord is with them that fear him; he will teach them his Covenant. They know more of God's mind than others do; and they know it not only Literally but Spiritually; That is, by the lively light of the Spirit, not Disciplinarily. Now this is a great favor that God doth so love them, that he doth admit them to his Arcana, John 15.15. I have called you Friends; for all things that I have heard of my Father I have made known to you: 'It is a greater Evidence of God's Friendship to understand his Counsel in the Word, and to be acquainted with the Mysteries of Godliness, than all the Success, Power, and greatness of the World. Christ gave his Spirit to the rest of the Apostles, but his Purse to the Son of Perdition. Some have Knowledge, and Eminent Gifts, others Wealth and Honor, yea, though they which increase Knowledge increase Sorrow, yet the knowledge of a despised, hated truth, though it expose us to sufferings, is better than to flourish in opposition against the ways of God, through our ignorance, obstinacy and blind prejudice: And will you that are directed in the way of Salvation, advanced to know God, and the tenor of his Will, far more than the Blind, Carnal, Careless World, Envy them that are only acquainted with Christianity as a Report, or Tradition calculated and formed to to a Worldly Interest?

2. The secret of the Lord may intend not only direction in our Duty but Satisfaction about God's Dispensations for our Consolation in all Afflictions: God helpeth them to interpret his Providence better than others, called the secrets of Wisdom, Job. 11.6. And should the Saints whose Graces make them so sharp and Engaged, that know more of God's mind than others, in these very dealings which are so troublesome, and offensive to them, should they envy the Oppres • or▪ and be so discontented to suffer a little, that have more skill than others to look into God's ways, and consider the course of his proceedings?

3. Secret, may imply the visible Blessings of God's Providence, so 'tis said, Job. 29.34. The secret of the Lord was upon my Tabernacle. The singular Love God bore to him did preserve him, and did guide him and his Family, and made all his Affairs prosper. Psal. 31.20. God shall hide them in the secret of his presence. When they seem to be left open as a prey to the oppressions and injuries of their potent Adversaries; yet there is a secret guard upon them, and they are kept, the World knoweth not how. Now should such that are hedged round about with the guard of a secret Blessing, leave their refuge for the defense of a little Interest in the World, which God hateth, and can soon blow upon? Psal. 91.1. He that dwelleth in the secret place of the most high, shall abide under the shadow of the Almighty.

4. Secret, may note the intimate familiarity that is between God and them, and that inward Consolation which they have with God in a course of Holiness, which is hidden from the World: 1 John 1.7. But if we walk in the light as he is in the light, we have fellowship one with another : John 14.21. He that hath my Commandments and keepeth them, he it is that loveth me, and he that loveth me shall be loved of my Father, and I will love him, and manifest myself to him. Many secret Refreshings, visits of Love, expressions of Grace are bestowed upon them. Now have such any cause to envy others? They that walk with God, meet him at every turn, are so often comforted and quickened by the manifestations of God, and the influences of his Grace: Psal. 17.15. As for me I will behold thy face in righteousness. The Psalmist preferreth his present condition before the greatest happiness of carnal men, because he had opportunities of beholding the Face of God, or enjoying the Comforts of his Presence. This is as if a Child fed with Manchet, should envy a Slave for being fed with the Bread of Sorrows.

3, The Nature, and mischievous effects of this envy: For 'tis not so tame an evil, as the world doth imagine.

1. It disposeth to fretting or murmuring against God's Holy Providence, Psal. 37.1. Fret not thyself because of evil doers, neither be thou envious against the workers of iniquity. Prov. 24.19. Fret not thyself because of evil men, neither be thou envious at the wicked. It notes a certain taxing of God's Providence, as if he did not rightly Govern the World.

1. It tempteth to Apostasy from God's ways, to the ways of the wicked: That's in the Text clearly; Envy not the oppressor, and choose none of his ways ; implying, that this emulation of their Happiness, will draw you to cry up a Confederacy with them, and to enter into their Lot and Net. Prov. 24.1. Be not thou envious against evil men, neither desire to be with them. When we admire their Happiness, it secretly enticeth our Hearts to take share and lott with them: A Man is perverted by this Envy, it weakeneth our fear of God, our value of Spiritual Blessings, expectation of things to come, and diligence in God's Service.

3. It implieth and includeth many ill Principles, which tend directly to the weakening of Faith, Hope and Piety: (1.) It implieth or includeth this Principle or Opinion, That the felicity of a Man consisteth in these external good things which the wicked enjoy; which is an error destructive to Godliness: For change a Man's chief good, and last end, and all goeth to wrack and disorder: for the whole Life is seasoned by it. They call the Proud, Happy, and therefore envy them. (2.) It includeth this Principle, That 'tis in vain to depend upon God in a course of Duty and Holiness; that we may shift better, and carve better for ourselves: Mal. 3.14. Ye have said 'tis in vain to serve God, and what profit is it that we have kept his Ordinances. Psal. 73.11, 12, 13. And they say, how doth God know, and is there knowledge in the most high? Behold, these are the ungodly who prosper in the world, they increase in riches; verily I have cleansed my heart in vain : ( Lastly, ) It includeth an Opinion of our own Worth and Merit, as if we deserved more at God's hands; as if all Happiness were but our due Debt, which destroyeth all Humility. Luke 17.10. When ye shall have done all those things which are commanded you; say we are unprofitable servants, we have done that which was our duty to do.

1. Use to reprove us, and humble us for this envying the wicked: It appeareth partly by our troubling, and vexing ourselves so much at the sight of their Prosperity: we are so dejected at it, as if God had done nothing for our Souls, as all our Happiness were gone, and lay in outward things: We should chide ourselves for this, Psal. 42.5. Why art thou cast down O my Soul, why art thou disquieted within me? hope thou in God, I shall yet praise him, for the help of his countenance. Partly by our questioning Providence, and murmuring against Providence, as if all things were not under the Government of God: