One-Hundred Forty-Five Sermons Upon John 17

Omnis vita est propter delectationem, Judge not jolly, bodily delights, worthy the name of Joy. These will turn to bitter howlings and gnashings of teeth: Oh what a bitter alteration will death make upon you! Now laughing, then roaring; now excessive in drinking, then crying for a drop of water to quench those eternal torments.

SERMON LXXIX. The Excellent Effects of Christian Joy.

IN the next place Let us Consider the Effects of this Christian joy, and they are admirable.

First, It doth dilate and enlarge the heart, so that the Soul rejoicing is far more capacious then otherwise it would be: Some have died they say for joy, because of the too much dilating and dispersing the spirits; The Saints glorified in heaven enjoy more then ever they could here of God, because their hearts are more widened and prepared, Our Souls are narrow and straightened within us till joy doth extend them; A man of a joyful spirit is like a Vessel of a broad mouth, that receiveth far more of God and Christ then a dejected unbelieving person, so that when we are commanded to set open the doors that the Prince of Glory may enter into us ; It's joy that will thus prepare us; It's the complaint of many of God's Children of their narrowness and straitness of heart, that they have no room for Christ; Fears, they fill the heart, Worldly cares they also fill, so that as men in a Consumption complain of a stopping and streightnesse in their breast, they have much ado to fetch their wind; Thus do the Children of God, oh they have such stoppings upon their hearts, that they have much ado to pray, or to do any heavenly duty; Now joy is an excellent opener, That removeth these sinful obstructions, so that this should make thee endeavor after a joyful life, it will make thee dilate in all dimensions of grace; Thou wilt be a Christian of a higher pitch, or like Daniel's Tree whose branches spread themselves abroad exceedingly.

2. This Joy makes a man active and serviceable to God, Neh. 8.10, The joy of the Lord is your strength ; Weak hands and feeble knees which are the Instruments of action and motion are attributed to fear as the cause of them; Thus on the contrary Joy makes strong hands and firm knees; The Incestuous person when almost swallowed with sorrow could no more vigorously serve God then a piece of wood, whose moisture is not yet dried up, would be useful for building: Hence any service done to God that is accompanied with dejections and sorrow, hath a kind of uncleanness in it, as we have a notable expression, Hos. 9.4. Their Sacrifices shall be unto them as the Bread of mourners, all that eat thereof shall be polluted, Lev. 11.1. Persons that mourned for others that were dead, were accounted unclean, and thus doth all sinful sorrow and dejection, it makes thy duty unclean, it polluteth thee, for God loveth not only a cheerful giver, but cheerfulness in all duties, and therefore we read of God's severe threatening for the neglect of this, Deut. 28.47. One great cause of all those heavy Curses there mentioned, is because they did not serve the Lord with joy and gladness of heart; Add to this, Deut. 12.7, 12. as also Deut. 26.14. where the person offering Sacrifices was to make this Protestation, that he had not eat thereof in his mourning: If you say, God is of such infinite purity and holiness, that I being full of infirmities have cause to tremble before him; We grant it, yet remember the Psalmists Advice, Rejoice with trembling, Psal. 2. That is the fat of the Sacrifice; Oh then thou that complainest of thy dullness, listlessness and lukewarmness in God's Service, whose duties look like Pharaohs lean Kine, and though they swallow down many fat opportunities as these did the fat Kine, yet remain withered and ill-favored still; Consider whether unbelief and sinful dejections are not like Ivy to the Tree, or like rottenness in the bones, so Solomon calls Sorrow. The bones which are the chief strength of a man, if they have rottenness in them, how weak must that man be? Consider then whether thy want of heavenly joy be not the cause of the evil upon thee, whether that do not make thee a barren Wilderness and a parched heath, whether thou hadst not fulfilled all Relations and opportunities more fruitfully, if this Joy had been fulfilled in thee.

[ 3] 3. Christ's Joy fulfilled in the heart doth consume and expel all carnal and worldly and sinful joys : He that rejoiceth in the Lord cannot rejoice in sin, because the Objects are clean contrary, no more then a man at the same time can with one eye look upward and with another downward; A body may as well be in two places at the same time as the soul be intensely affected with two contrary Objects, so that if thou complainest of the proneness of thy heart to rejoice in earthly and worldly things; Know there is no such medicine to cure this as heavenly joy, as they say, fire will drive out fire, so joy will expel joy, Joy in the Lord, Joy in the world, What made David profess so much joy in God, but the heavenliness of his heart, and this greater joy put out the less: As the Sun-beams will the fire; Seeing therefore a man cannot live but he must have joy in something, Do thou pray and endeavor that the joy of the Lord may take up thy heart, for when this Sun is in thy soul, the Stars cannot be seen; David saith, At God's right hand is fullness of joy, Psa. 16.11. If then the Soul have already fullness, it doth not desire any other Object; If a man have the Ocean, he wants not the stream; If a man have the Sun, he needeth not the Candle; Thus he that hath fullness of joy in God, wanteth not the joy of other creatures; Insomuch that he who hath this heavenly joy may be said to be in Heaven while he is here on earth; No life comes so near to that of the glorified Saints in heaven as an holy life accompanied with this joy; If there can be an heaven upon this Earth, this is it; This is the Mount of Transfiguration that changeth a man's heart and his countenance, that makes him say, It's good to be here ; Oh what enemies are we to ourselves; Thou makest thy house, thy chamber▪ a prison, yea, an hell by thy distrustful fears, when every place would be an heaven.

[ 4] 4. This Joy of Christ will exceedingly wean a man's heart from the world, it will make him undervalue all these earthly things which the world so much admireth, Psa. 4.7. Thou hast put more gladness in my heart, then in the time their Corn and Wine increaseth ; If then the soul have more joy and gladness in God's presence and in his favor, then in all earthly contentments whatsoever: no wonder if the heart he loose from the one and fixed upon the other; As he that hath eaten honey finds an unsavory taste in other things compartively, or as he that hath stddfastly beheld the Sun, is so dazzled with the luster thereof, that he cannot see other inferior Objects; Thus the heart that is once ravished with the sweetness and glory that is in God and Christ, knoweth not how to stoop to these inferior fading joys; No man then sets so loose in heart from earthly Comforts as he that hath this heavenly joy; Every thing tempts him to his loss, Shall he lose his fatness and sweetness by embracing the Creatures.

[ 5] 5. This Joy of Christ will facilitate all holy and religious actions ; They will make us think the time short, and grudge the work of God is so soon over; Your worldly joy is called pastime, and thus is heavenly, upon a better account, When a man rejoiceth in the Sabbaths, and calls them a delight, then they do not as those worldly wretches in the Prophet Amos, c. 8.5. say, when will the time be over that we may be buying and selling? There is nothing makes the duties of holiness so burthensome to thee as want of joy, if they were matter of delight thou wouldst with joy wish that the Sun would stand still, be grieved to give over, Isa 61.3. It's called the Oil of Joy, as the Oil makes the Wheel go speedily or the yoke easy; so doth a joyful heart; The voluptuous man, The worldly man thinks not the day or week long enough to enjoy his delights, much less doth the godly man the time of enjoying of God; Hence Eternity doth not glut the Saints in heaven and make them weary of God.

6. This Christian Joy will bear up the heart above all afflictions and tribulations ; Thus Jam. 1. They are to account it all joy when they fall into tribulation, and 1 Pet. 1.8. he speaketh of those who for the present were in heaviness through manifold temptations, yet at that time did greatly rejoice, and that with joy unspeakable and full of glory; They could glory over all their tribulations; This joy you heard is compared to Oil, and that will always keep us above the waters: Oh how happy is it when thy Temptations do not devour thy joy, but thy joy takes away the sting of thy Temptations; This made the Martyrs and Confessors find thorns grapes, and thistles figs; Oh we think that it's impossible ever for such weak and infirm wretches as we are to go through such Trials as the Godly have done, but if we had their joy it would be no more to us then it was to them.

[ 6] 7. Joy as it is participated in this life increaseth more hungering and desire after the object we desire, to have more of it still ; Take any Object of delight which we do not perfectly enjoy, and oh how it quickens and stirs up the appetite to have more still, for although perfect joy doth fully satiate the desire, and extinguish all thirst, because as Aquinas saith well, Gaudium se habet ad desiderium, sicut quies ad motum, and so when the stone is come to the center, it moveth no further, yet because in this life we have not a perfect fruition of God, only have some bunches of the Grapes of Canaan, not Canaan itself; Therefore the sweetness we have in God or Christ doth more stir up the desire after God, as you see in David, those inchoate enjoyments of God did make him restless and impatient for further Communion with him; Hence David exhorteth to taste how good God is, if once we had but an experimental sweetness of the Excellency of his love, we should still be breathing after him, as David, Psal. 119. My soul breaketh for the longing it hath to him at all times ; But especially the heavenly joy produceth this admirable effect so contrary to flesh and blood, that it makes a man look for the coming of Christ, and hastening it in his prayers and desires, as that which will complete his joy, Here sorrow and joy will be mixed together, but there is pure and unmixed joy, and that to all Eternity; Oh what a wilderness, what a place of banishment is this world to such a tempered heart; This is the valley of Tears, and that is the mountain of joys.

Now to all this may be Objected, That it cannot be a Christians duty to be always rejoicing, for many times they lie under sad Temptations, especially there are times and seasons when God calls to mourning; Is any man afflicted, let him pray? Is any merry, let him sing Psalms? And Solomon of old said, There is a time to weep, and a time to laugh; David also saith, Psa. 126.5. Such as sow in tears shall reap in joy, which implieth a time of tears only. To this Consider these things.

1. It may not be denied but that there are sometimes wherein God doth in a peculiar manner call to the duty of mourning, fasting, and humiliation; Insomuch that the Prophet Isaiah complaineth that when God called to mourning, they went to their mirth and jollities, Isa 21.12. And thus when God shall plainly afflict thee for any sins thou hast committed, as David with the loss of his Child for his Uncleanesse; In such cases it is our duty to be humbled and to mourn under his hand; But these humiliations and fastings lie in the abstinence of that natural and lawful joy we might take in the Creatures, not in spiritual Joy: In days of humiliation it's a duty to rejoice in the Lord, and such joy will like fire melt and thaw the heart; This joy that is so useful must not be laid aside; But then that joy in the Creatures which at another time would be lawful, is in such a season sinful; It's not lawful then to joy in Wives, in Children, in outward comforts, but to mourn before God, as those who by their sins have deserved the loss of all; So then there may be a time when this outward worldly though lawful joy is to be denied; and in this sense Solomon saith, It's better to go to the house of mourning then of laughter, because such sad objects may be sanctified to spiritual meditations.

2. Consider this, That spiritual Joy may then most abound, when that soul-humiliation and godly mourning is put in practice ; No grace of God's Spirit is contrary to one another, The same spirit that worketh joy doth also prove the spirit of Supplication and mourning on his people; Now as joy and trembling may stand together, Psa. 2. and joy and fear, Act. 9.31. So may godly sorrow and joy consist together, so that it is never unlawful to rejoice in God no more then to love or to believe in him.

Use of Instruction, To inform us of the great concernment of spiritual Joy, We may say it's the life and marrow of Religion, It's the Spurre and goad to all holiness; Therefore how deceived is the world that looketh for joy and consolation some other way, Honors, Wealth, and Greatness will afford thee no true solid joy, yea, all these things will turn to gravel and wormwood in thy belly; As the Manna that was preserved for the Sabbath day did only last, If any kept that which fell in one of the six days above the Command, it turned to pollution immediately, and thus it is here; Whatsoever Joy is treasured up in reference to heaven, that will always abide, it will never forsake thee, but what is only in reference to these earthly things, it will vanish; Oh then say, thy Beloved is the chiefest of ten thousand above all other worldly Comforts whatsoever.

SERMON LXXX. That the Word of God preached and received, doth enrage the wicked world: And Reasons thereof.

IN this 14 ^th verse our Savior urgeth a special and powerful reason, why God the Father should in a peculiar manner keep them, which was hinted, verse. 11. and that is, the worlds hatred of them: So that this Petition hath a great deal of equity and righteousness in it; They will be exposed to the malice of the world, and that for thy cause, because they have believed in thy Word. The world will be no preserver or conservator of them, therefore do thou keep them.

In the words therefore we have,

• 1. The Argument of the Petition, The world hateth them.
• 2: The Causes of this, which are twofold,

1. Their Receiving of, and Obedience unto God's Word.

2. Their Segregation or Separation from the world, the life and manners of it, which is amplified by the pattern, or example thereof, Even as I am not of the world.

I shall take the Heads in their order. And

First, The Cause of their hatred in the world, in those words, I have given them thy Word, where by the antecedent is necessarily meant the consequent, for Christ's giving or preaching the Word of God, unless they received and obeyed it, was not enough to procure hatred; Therefore they are both expressed verse. 8. Christ's giving them, and their receiving of the Word. For the Pharisees, and many enemies to Christ, who were of the world, and the greatest part of those that did oppose, did yet hear. The Gospel was tendered to them, though they made themselves unworthy thereof. And thus when the Orthodox say, That the pure preaching of the Word, is a note of the Church: By that they understand also a visible, external accepting of it, otherwise the Word may be preached to Barbarians and Heathen, who may hear, but scorn and reject the Gospel, and therefore cannot be a Church.

This then being supposed, we see the cause of the Apostles miseries and oppositions in the world, not because they were thieves, robbers, or seditious persons. But because they did embrace the Doctrine of Christ, all the words of this reason are emphatical, 〈 in non-Latin alphabet 〉 , I have delivered them, so that Christ herein doth faithfully discharge his duty, he did not neglect it. And

2. 〈 in non-Latin alphabet 〉 , Given, or delivered them ; which implieth, that the Apostles themselves could never by their own strength, have found out this heavenly Doctrine. There must be a revelation of • t from above, Christ must come from the bosom of the Father to give it unto them: They themselves could not have invented it; No, though instead of illiterate Fishermen, they had been the Grandees of knowledge, the Plato's and Aristotle's of the world.

3. I have given them, 〈 in non-Latin alphabet 〉 ; He that is the true 〈 in non-Latin alphabet 〉 , the Word of God, doth deliver God's Word, and he saith not mine, but thine, partly, because Christ in his mediatory administration referreth all to God, to the Father, My Doctrine is not mine, but his that sent me, and I come to do my Fathers will ; and partly, hereby to engage God the Father more, for being it was because of his Word, and in reference to him, the more was he to preserve them. From the words explained observe,

That the Word preached and received by people, doth greatly enrage the wicked of the world. No other reason is here mentioned of the worlds hatred, but this. Who would think that the men preaching of so holy a Doctrine, and such glad tidings of salvation, and men obeying it, not wronging, injuring, or troubling others, yet should meet with so much opposition! But thus it hath been, and thus it will be. In Tertullian 's time, To be a Christian, was to be a Publicus hostis ; and though, as that acute Father pleaded, The Christians were no Albinians, or Barutians, such as embroiled the Civil Estate with wars, yet because they were Christians, this was enough. The very name was a crime, and this made so many Fathers make such excellent Apologies in their behalf. Of this opposition from the world, our Savior informeth them, when he first gave them their Commission to preach, They should be hated of all men ; Never any went about such an unwelcome and unthankful piece of service, as they did; Therefore they were as sheep amongst wolves ; and whereas it might be thought, That the Apostles being men, though greatly assisted by God, might miscarry through ignorance, inconsiderate passion, &c. We shall find it befell even Christ himself, that he in his Ministry, though he wrought such wonderful miracles, that might astonish them; yea though those miracles were useful and profitable, not for curiosity, yet what reproaches, what slanders did they cast on him, calling him a wine-bibber, a friend to sinners, yea an Imposture, one that had a devil? and never ceased, till at last they put him to death in the most scornful and reproachful manner.

[Consid. I] To open this consider, That God out of his great love to men's souls, hath appointed a Ministry and Officers in his Church, that should be as Ambassadors to entreat Reconciliation with God. But because there could not be any commerce or communion between God, absolutely considered, and man fallen, therefore the Lord Christ interposed and made peace; but that what he had merited and purchased, might effectually be applied to such as shall be saved, among other instruments, he set up Officers in his Church, whose whole study and care, should be to inform and reform men. So that people do enjoy the Ministers of God upon a twofold special account.

First, God's great and special love to them, That God hath taken care to send such, is more then the creating of a world for you, or vouchsafing all the temporal mercies you enjoy: Hence it's so often spoken of, 2 Chron. ult. and in other places, that God sent his Prophets rising up early. This is spoken as the great love of God to them. And then

[Consid. II] The second Foundation of the Ministry is Christ's Death and Resurrection, his Ascending into Heaven, as Ephes. 4.11. He gave some Apostles, some Pastors and Teachers: Oh then, how ungrateful and wicked is the world, which doth no more regard this love of God, and purchase of Christ in the Ministry! Hence by the Prophet God promiseth, That he would give them Pastors after his own heart, Jer. 3.4. Though he feed them with the bread of adversity, and drave them into corners, Isai. 30.20, Hence when God threatens a people with his uttermost wrath, it is to remove the Candlestick, and to make the Vision cease, and to make no Clouds to rain upon them. How much would people complain under a drought, and want of Rain, if for many years together there should not be so much as a Cloud seen; But the gracious heart would think, the removing of Christ's Ministers not only the taking away of Clouds, but of the Sun and Stars in Heaven.

Secondly, God and Christ who are thus the cause of their Office, hath appointed them their work, and endowed them with abilities thereunto. Their employment is to publish the Word of God, which is twofold,

1. The Word of the Law, to convince men of sin, to inform of duty, to make them sensible of their undone and damnable estate they are in. Thus they are first to be wise Physicians to detect and discover the disease, the danger and cause of it.

Then secondly, There is the Word of the Gospel, which are the glad tidings of God's favor, and Reconciliation with those that are humble and contrite before him. This is to publish the acceptable year of Jubilee, to such as were spiritually indebted, and under the thralldom of God's wrath. This is a work in itself absolutely necessary; for what doth a sinner more want then these two things, the Law in it's use, and the Gospel in it's use. Men in their temporal necessities respect the Physicians, the Lawyers; but soul necessities are not apprehended; And as the necessity of it is so cogent, so the dignity and excellency is admirable. As the Soul and Heaven do far exceed all earthly things, so doth this subject all other.

[Consid. III] Therefore in the third place, God and Christ do justly expect, that the world should with all gladness and obedience receive these his Messengers. For shall God purpose so great love, and Christ at so dear a rate purchase such Officers, and must not the world set open the doors to receive them? Shall not they cry, Blessed are the feet of such as bring the glad tidings of the Gospel? Are they not to be affected, as the Galatians once to Paul, To pull out their very eyes to serve him? Certainly, if David did so celebrate God's goodness in creating Heaven and Earth, and appointing the fowls of the air, and the beasts of the field for man's use, much more ought we in this great matter of the Church.

[Consid. IV] Yet in the fourth place, Though so much love be in this Institution, and God expects so much thankfulness and obedience, because of it, it may make us tremble to see, how little entertainment their Office and work hath in the world. We speak not in regard of their outward honor and esteem: For as Paul saith, so ought we pray, men might do no evil, though we be accounted as reprebates, 2 Cor. ult. but we complain of the unsuccessefulnesse of it, in respect of the divine operations of it; We take up our Savior's complaint, That light is come into the world, and men love darkness rather then light, John 3. Oh this is that which the Scripture doth so bitterly complain of▪ Who hath believed our report? and I told them the wonderful or great and honorable things of my Law, and they accounted them a strange thing, Psal. 119. This sad usage in the world, made Paul cry out, That they were the off-scouring of the world, worse then the dust of the feet, and were made a spectacle to the world and Angels, 1 Cor. 4.9.

[Consid. V] Fifthly, The Devil knowing the excellent end and use of this Office and work, doth by himself, and all his instruments oppose it. He rageth, and the world rageth, when this work is set up: So that as when Christ sent his Disciples to preach, he saw Satan fall like lightning. Thus if it were in his power, he would have Christ and his Officers be thrown down. As they are to destroy his works, and dispossess him, so he labors to do to them. It being thus thou, that in the Ministry we may see God's great love, and man's great wickedness.

Let us consider the cause, why it should thus stir up the wrath of men, that they should be moved like so many hornets. And

[ 1] First, This work of the Ministry is contrary to the Nature and inclination of the world. That as the Sun is burdensome to the Owl, and other night-birds, and sweet smells to swinish creatures. Thus is the glorious Gospel, and the precious favor thereof abominable to corrupt men: They can no more love godly and holy preaching, then fire and water can agree; therefore the more thy heart and tongue is set against it, the more thou discoverest that hell, which is in the bottom of thy heart. Now the true preaching of the Word of God is contrary unto the world in these respects, 1. The very nature and frame of their hearts, admits not of Christ's word, till regenerated. The old house must be pulled down even with the very foundation of it. Thus Jam. 1. God is said to beget by his Word, and our Savior here, Sanctify them by thy truth. Now this is directly contrary to man's nature, to account all that he is, and all that he doth damnable, to judge everything he hath done fit fuel for hell, so as to have no comfort in anything he hath done. It was a mystery to Nicodemus, a master of Israel, but it's not only a mystery to natural men, it's that which they hated, they cannot abide; For Solomon saith, Every man's way is clean in his own eyes, Prov. 16.2. To come then to people, and tell them you are all out of the way to Heaven; There is nothing good in you, unless you be new creatures, even all new, you cannot be saved; new hearts, new affections, new thoughts, Will not this be a two-edged sword in their hearts? Shall they leave their former course? Shall not they speed as well as others? This is a Doctrine not to be born, this is durus Sermo, when indeed they are duri auditors, and so let not the Word have that penetrating power it would.

[ 2] 2. As it's opposite to their natures, so to their lives and conversations, Ephes. 2. Paul there describes what kind of men the Ephesians were, and that it might not be thought their peculiar wickedness, he saith, They walked after the course of this world, and therefore Rom. 12. The command is not to be conformed to the fashion of this world: Can flesh and blood then endure, that the Ministers of God should damn to hell? The lives, the manners, the daily customs and practices, that generally men live in. When Moses did but in a fair way reprove two Israelites, that were quarrelling, how frowardly did they answer, Who made thee a Judge over us? Exod. 2.14. And so the Sodomites to Lot, they judged it all Lordliness and domineering; and is not the same stubbornness still reigning everywhere? All reproofs, all denunciations out of God's Word, are judged to be the pride, the lordliness, or the malice of the Minister; Wonder not then if the faithful preaching of God's word, meeteth with such violent opposition; for they persuade a life, a way, directly contrary to what the world delights in.

[ 3] 3. It's opposite to that way of worship which men take up by natural reasonings. The Prophets did not only reprove for moral impieties, but Idolatry and superstitious Worship, Who hath required these things at your hands? And our Savior his Doctrine was salt to the Pharisees, it corroded and fretted their sore hearts, he layeth the axe of his Ministry to the root of all their superstition, and proveth that to be abominable which they did so highly advance before men. Insomuch that Christ's first coming into the world, because of his severe Doctrine and reprehensions, is Mal. 3. described to be as terrible as the day of Judgment, Who shall abide the day of his coming? And why? Because he shall sit as a refiner to purge the house of Levi. Austin did much complain what a difficult matter it was, to take off people from their superstitions and vain customs, Veh tibi torrens moris humani, quis resistet! Certainly, such will say no less to powerful and faithful Ministers, then the devils to Christ, Why art thou come to torment us before our time?

[ 4] Again fourthly, The preaching of the Word must be opposed, because the powerful obedience thereunto brings all calamity and persecution. They shall be hated, as well as the word is hated. Now to be troubled, reproached and despised is contrary to men's temper, who loveth applause and glory. Hence some, though they are said to believe, John 2. yet would not confess Christ, because they loved the praise of men more then of God: And our Savior saith, How can ye believe who seek glory one of another? Pride and love to be esteemed of in the world, doth disdain all good preaching.

[ 5] 5. The Word preached meeteth with opposition, because the instruments are men subject to infirmities, especially if faithful. So that though they do not hate them for their infirmities, yea the more profane and dissolute the Minister is, they like it the better; yet because the Apostle saith, We have this treasure in earthen vessels, they are men and not Angels, therefore they quarrel and oppose Paul himself, though an Apostle, and giving mighty demonstrations of God's Spirit in him, yet he was despised, and slandered, though not so guilty of human infirmities, and that because he was faithful, Am I become an enemy, because I tell you the truth? Gal. 3. Oh this is it, because we preach the truth, because we meet with men's corruptions, and cannot bear sin: This is that which raiseth up malice.

[ 6] Lastly, The world hath not received the Spirit of God, and therefore all the glorious and wise things of Christ are but foolishness and useless to them. They have not that spiritual annointing, they are not taught of God. Hence it is that they rage and revile those things they know not, or understand. Therefore till God give them eye-salve, and seeing eyes, no other thing can be expected.

Use of Instruction. Wonder not if in all ages this be true, the Word is purely preached and obeyed by some, therefore the world hateth and rageth: For what, will a Tiger and a Wolf lay aside their natures? Will the Devil cease to be a Devil? But woe be to those that make Christ the foundation-stone, to be a stone of stumbling and offense ; Woe to thee that findest light made darkness, and life, death to thee.

SERMON LXXXI. Of Suffering for Christ's Cause, And how it engageth God to take care of such as so suffer; Also the Duty of Ministers about Preaching God's Truth,

A Second Observation may be.

That when the People of God suffer not for any Faults of their own, but because they own God, and profess his Truth, This is a great obliging of God to take care of them ; For our Savior's Petition is founded upon this equitable and just Consideration, The world hateth them ; But why? Not for any wickedness or injuries they have done, but merely because they have believed in thy Word ; If so be they had opposed and rejected the Word of God, and had ordered their lives according to the course of this world, They would have been the worlds darlings, all men would have spoken well of them, but now it was for God's sake, and his Gospels sake, that they were thus maligned, so that if we be hated in the world upon Christ's account, and because of God's Interest we are sure to have his special care and protection.

To open this doctrine Consider these things.

First, That it's possible for those who acknowledge Christ to be hated and persecuted in the world, not for their Christianity, but for their other gross impieties, and if so, then they cannot take that joy, or expect that protection which God doth promise to his ; Therefore the Apostle Peter speaks excellently to this, 1 Pet. 4.14, 15, 16. where having shown how happy, yea, and how g • orious a thing it is to be reproached for Christ's Name, because the Spirit of Glory resteth upon them, The world scorneth and despiseth them in their low estate, but the Spirit of Glory resteth on them, he addeth a Caution, Let none of you suffer as a Murderer, as an evil doer, as a busy body in other men's matters, but as a Christian, that is, Let him look that he do not for any wickedness of his justly procure civil punishments, but only let him keep to his Christian profession, and if that be all his fault, then let him not be ashamed; Therefore he addeth, Let such an one commit himself to God as to a faithful Creator: Why Creator? But because God looketh upon such Sufferers as his Creatures, it's because of my Image shining in them, I cannot be a faithful Creator and not take care of them, saith God; To this purpose our Savior often, because it's not the mere sufferings but the cause and motive that is all in all; If ye be persecuted for my Names sake, and for Righteousnosse sake ; This must be the ground else we cannot plead the promise of assistance.

2. As it's possible for a Christian to suffer for his own iniquities, so nothing is more ordinary in the world, though a man do suffer merely for Christ's sake, yet to charge other crimes upon him, and to pretend other grounds of their malice against such then mere Christianity: This is good to be observed, for if the Persecutors say true there was never any holy man or faithful Servant of God suffered, but they made the condemnation just, and thought at least some of them that they did God good service, as our Savior, Joh. 16.2. Were not the Prophets of old, whose blood was shed by Jerusalem ? traduced as busy-bodies, as Troublers of Israel, as public enemies, and in Christ's time; Though the Sun was not more free from spots then he from sin or any miscarriage in his Ministry, yet what accusations did they frame against him, and Joh. 8. It was not for the good works, they said, they stoned him, but for his blasphemies, So Joh. 18. If this man were not a malefactor, we would not have delivered him to thee ; The Martyrs also when so many thousand of them died willingly for Christ, yet by their Enemies they were represented as the vilest of men; So that as they did with their bodies, put them in Beasts skins, that so Lions might devour them more greedily; Thus they defamed them, and laid heavy crimes to their charge, that so they might have the more just ground to condemn them; So that when a Christian suffers as a Christian, and when as a busy-body, must not be determined by their Enemies, nor by the greater part of the world, but by God's Word, for they think all zeal against sin, rashness, and madness, and all reproofs of wickedness, a busy-meddling more then needs, God's Word therefore must be the Star to direct in this.

Thirdly, It must be also granted, That a man suffering for those things, which are against Christ, which are palpably contrary to his Doctrine, yet may be so far seduced as to think he suffers for Christ ; This is ordinary with all heretics, who have judged themselves Martyrs, and made all their sufferings to be for God; when yet they blaspheme God; Doth not the Papist put his sufferings upon Christ's score? Doth not every Heretic entitle God to his Cause? Do not the Socinians who yet with their whole might oppose the Deity of Christ, prerend great obedience so and adoration of him, as a constituted God? We grant then that men may be horribly deluded in their sufferings; They may give their bodies to be burnt, and not have true and sound Faith; They may be acted by an heretical spirit, and yet endure great miseries, as the Circumcelliones out of a mad contempt of Death, would make men kill them: But these also have not Christ's promises belonging to them, unless it be God's Word indeed, and truly so, for which the world hateth them, they are not within the Ark; It's true, Even such who suffer in such deluded ways, may have great comfort, may find much consolation within, but it's the devil that transformeth himself into an Angel of Light; It's such comfort as mad men have that laugh and are pleased in the midst of their misery, for God will never give comfort but to his own Truths, The Spirit of God is not a Comforter, but where it first leadeth into the Truth; Indeed the confidence and comforts many have died with in their errors, have been a stumbling-block, but this is to be ignorant of Satan's devices, and the potent operations of strong delusions upon men's souls.

It cannot be denied but that even the best Christians who are hated, and do suffer in the world, have yet many imperfections cleaving to them, and do discover many infirmities of the flesh, so that as none can be perfect in love of God, or in any other grace, so neither in enduring the hatred of the world, oh how hard is that Rule of our Savior's, Mat. 5. when men revile to be patient, when men curse to bless, and to render all good for all evil? These things do so transcend human power, that many miscarriages, several indiscretions, and many carnal fears are apt to interweave themselves; Now when the matter or cause of our sufferings in Christ's, and for his Name, and if the heart be mainly set for God and his honor, though subject to weaknesses, such may plead Christ's assistance for all that, neither may they fear, Christ will disown them, because of such adhering infirmities; Do we not see the Scripture commending some as eminent, when yet at that very time there was some imperfection; Abraham's Faith so highly commended, Rom. 4. yet had some diffidence mixed with it; Jobs Patience so greatly exalted, yet had some impatience breaking out, God then takes not notice of thy weakness but of thy Grace, and the godly sufferer may comfort himself, that though he hath imperfections, yet it is not for them the world hateth him; As Bradshaw that holy Martyr said, Though he was a sinner, and had many Infirmities, yet his Enemies did not put him to death for them, but for the quarrel of Christ, which he had espoused, and the Truths of Christ which he preferred above his own life:

The Grounds of God's endearment to protect such as are hated for his Name sake are

1. God's propriety and interest in such, It's not their lives or Liberties are aimed at so much as his Name, his Glory, his Truth; Now God cannot but love what is his own, and that infinitely; Therefore it hath always been the Custom of God's people in their Prayers to make their trouble to be in reference to him; What wilt thou do for thy great Name? said Joshua, c. 7.9. And David, It's time to work, for men have made void thy Law ; So it's thy Temple, thy Altars they have polluted, and hence God accounts all the malice and madness of men discovered against his people as done to him, Saul, Saul, why persecutest thou me? Act. 9 4. Could they do that to God which they do to his Name, they would; Therefore the people of God may strongly and comfortably urge, that it's not their good, their peace is the quarrel, but because of something of God in them, as the Basilisk hateth the picture of a man because it hateth a man himself.

2. God hath put such a natural storge into all Creatures, that what is their own they will defend ; The Hen will save its own little ones and venture for them, The Mother will save her own child: Now shall God put such a property in all Creatures to save their own, to protect their own, and shall not God much more? Yea, God maketh his affections to be more tender then a mothers, such may forget even her sucking Infant, Isa. 49.15. but God will not, yea, doth not God show his care in providing for all Creatures, because they are his Creatures, who feeds the young Ravens, who preserveth the Sparrows Life, Is not all by God's Providence? Oh then what specal care will he show to his spiritual Creature, which cost far more then even the natural Creature did: It would be a dishonor to God if he should not take care of such; We see amongst men it's counted matter of honor to remember them that have suffered for their sakes; What said David to the Priest that escaped Saul's sword when so many were bloodily devoured by his Sword, I have been the Cause of their death, stay with me, and thou shalt fare as I fare ; Thus will Christ say, I have been the cause of all thy reproaches and miseries in the world, Stay with me, and I will protect you; To forsake a man that hath been undone to maintain thy cause, or thy credit, would be great dishonor; And doth it not more belong to God's honor that such as have denied all their worldly comforts for him, that he should regard them? What will not God suffer any to seek him in vain? and shall they suffer for him in vain? Besides it would discourage all to stand for his Word, Should he forsake them, who would set out upon this spiritual War with the world upon his own charges? It's true, we are to say after all is done, We are unprofitable Servants, and when we have suffered here, we might suffer in hell hereafter, but God's Grace and goodness will not regard our merits, but his fidelity and promise.

Use of Direction to the people of God, to order their Conversation so wisely and holily, that if possible the hatred of the world may be for their godliness; Let them slander, reproach, and pretend what they will, yet do thou enjoy this comfort within; O Lord, it's for my obedience to thee; It's because I own thy Commands, I dare not comply with the evil ways of the world; To be able to say as Christ, For which of my good works dost thou stone me? For what is it that thou reproachest me? This is to shine as stars in a dark night: Dogs may bark at the Moon, but that stayeth not its course; Go on in the midst of all the reproaches of the world, Let thy holy life torment them, let them be in a rage that they have nothing justly to charge thee with, and then say with Jerome, I thank God that I am worthy to be one whom the world hateth ; We know the worlds opposition engageth God's protection, and the Lord will account all that is done against thee as done against his own Majesty.

The last Doctrine, In that Christ saith, He had declared or given God's Word to his Disciples.

Obs. That the Ministers duty is to deliver only God's Truth to his hearers ; Christ twice saith this, I have delivered thy words, and in another place, My Doctrine is not mine, but my Fathers which sent me ; Thus Paul 1 Cor. 11. That which I have received of the Lord deliver I unto you ; We should preach only Traditions in this sense, not Popish unwritten Traditions, but that doctrine which we have received; Hence Paul so pathetically exhorts Timothy 1 Tim. 6.20. Keep that which is committed to thy Trust, not that which he had invented, not that which came out of his own heart, but what was deposited in his hands, Aurum accepisti, aurum red, Religion is not res ingonii but doctrinae : Now in this the Ministers of God are to deliver,

1. His word, his Truth in opposition to what is the word of man, what is a lie and a falsehood; The false Prophets are often reproved for venting the Imaginations of their own hearts, and in the New Testament some are severely taxed for bringing in damnable heresies, 2 Pet. 2. Look we then, that what we build be gold and silver, not hay and stubble: That what we preach be Wheat and not Chaff, meat and not poison.

2. We are to deliver it purely, Some though they preach the Truth, yet they defile it by their additions, the Apostle Paul testifieth that he was not in the number of those 1 Cor. 2.17. who corrupt the word of God, that use sophisticate and counterfeit ways to adulterate it as men do their wine and wares, but as of God and in the sight of God, Oh what holy trembling and fear should be upon us lest our preaching should be like N • buchadnezzars Image, some part of gold and silver, but the rest of Iron and Clay.

3. They are to deliver it universally, as Paul said, he had not withheld from them the whole counsel of God, Act. 20. 27. To speak all that God commands, not to hide or withdraw anything either for fear or flattery, The threatening part as well as the promising, to vent the Prophesy though it be the burden of the Lord.

4. They are to deliver it upon an holy end or motive ; That the truth might be believed, the people edified; To preach God's Word as it is our Opinion, our Interest, our advantage is sinful, yet how apt are we to regard a Truth as it is ours more then God's.

Use of Exhortation to people, to receive the Word of God with adoration and reverence, how prone are people to entertain errors or corrupt Doctrines, To be more affected with the wit and words of men more then the authority and divine nature of the Word.

SERMON LXXXII. Of Wicked men's hating the Godly, the Causes, Effects, and Properties of it.

THe next thing to be considered is the Argument itself used by our Savior in this Petition, Keep them by thy special protection, why? because the world hateth them ; And I shall take in the second Cause into the Argument, Because they are not of this world ; For I have spoken already about these things, from verse. 11. I shall add what was not then mentioned.

In the Argument you may take notice of the Subject or persons that do hate, and they are said to be the world, that is, wicked men called the world, because they are the greater part of it, and because they retain the wicked inclination of the world minding only worldly things; Now though the world be many times, and it may be here taken for that Society of men that is Heathenish, and doth not believe in Christ, thus the Church and the world are opposed 1 Cor. 5.10. yet we may extend it further, even to such as do outwardly profess Christ, but in works do deny him, as is more to be shown.

2. There is the act itself, hate, 〈 in non-Latin alphabet 〉 , The word is in the preterperfect tense, It hath hated them already, though they had not much tormented it by their preaching, but it would more hate them, when Christ was removed, and their preaching more universal; It comprehends all times, it hath, it doth, and it will hate them, and hatred you heard was worse then anger, being more fixed and permanent? The cause of this is, because They are not of the world, for as love is to its like, so hatred is to that which is unlike and contrary; In the Scripture some Learned men say to hate is sometimes taken to love less, not an absolute hatred, but a respective love, Mat. 6.24. He will love one, and hate the other, i. e. less love, And for this end they bring that place, Rom. 9.3. Jacob have I loved but Esau have I hated, where they would expound hate of a less love, but whatever may be said of the former place, this latter will admit of no such Exposition, as the Context will easily evidence.

3. The Scripture speaks of a good hatred, Rom. 7.15. That which I hate, I do ; So we are commanded to hate our Father and Mother, to hate our own lives, Luk. 14.26. Joh. 12.25 for Christ's sake; David also said, He hated them which hated God with a perfect hatred, i. e. a full complete hatred, he had no love at all to them, that is, in respect of their wickedness and their incurable enmity against God, though in other respects he pitied and loved them.

Lastly, There is a wicked and evil hatred, of which the Text speaks.

Obs. That the wicked men of the world have and will always hate those that are godly ; It hath been so of old, and will be so to the last wicked man that breatheth; No sooner were there a wicked man and a godly, but this hatred broke out into all cruelty; Cain hated Abel, and why? because his own works were naught and his brothers good, 1 Joh. 3.12. No less will serve then the blood of Sheep, such cruel Wolves:

To open this Doctrine Consider these things,

First, That there is a twofold hatred with the Schoolmen, One is called Odium inimicitiae, an hatred of enmity whereby a man wills evil to him, because it's his evil; Even as amor amicitiae, a will of friendship wills the good to a person loved, because it is his good.

2. There is another kind of hatred which the ancient Schoolmen had no Name for it, but afterwards it was called Odium abominations or offensionis ; When a man is offended at, and hateth such an object that is evil, but not the person, yea, we may love him dearly; Thus the Child hateth the death of his Father Odio abominations, but loveth his Father, yea, because he loveth him, therefore he hateth his death; Now that hatred whereby the world hateth godly men, is Odium inimicitiae, it comes from an inward irreconcilable displacency to the godly, it's terminated upon their persons, because they are such, and therefore they are said to be of the devil, representing his nature, and are the Seed of the Serpent, which hath an imbred enmity against man, so that though never so much evil should befall the Godly; Their goods spoiled, their Names blasted, yet as long as they live, and because they still are alive, the world will hate them.

Secondly, The cause of their hatred may be reduced to two Heads: 1. The contrariety that is between the nature and actions of the Godly, So that they do not love any godly man, no nor such as never had any commerce with them or meddling with them; There is an Odium natural, which ariseth from the nature of things, Such an antipathy is often mentioned by Writers, the Serpent that is young though never hurt by any man, yet because they know them of such a stamp they cannot love them; It being natural, they cannot give any Reason, Hoc tantum possum dicere, non amo te : You do not love him, why did he ever weary you? Did he ever speak to you? No, but yet he cannot love him, so that as love consists in the consonancy and conveniency of the good thing loved; Thus hatred is in the dissonancy and contrariety of that to us which we hate.

The 2 ^d cause of hatred is Ignorance, when men know not that Excellency and worth which is in such persons, and the just cause of love, which if we did we should quickly lay aside our hatred, and truly in a great measure the world hateth because of their ignorance; They know not what Godliness is, nor what godly men are; They know not their lives, their aims, their ends, but judge of them as hypocrites, proud, and minding only self-ends, and therefore their hatred increaseth; Thus the Apostle saith, If they had known what Christ was, they would never have crucified him, 1 Cor. 2.8. and so they are said, to speak evil of the things they know not, Jude 10. Dost thou then rail and deride at godly men, It's thy blindness and folly, Thou knowest not their close walking with God; Thou understandest not the heavenly privileges they enjoy; Thou dost not conceive of their humiliation for their infirmities, judging themselves before God worse then thou canst judge them; Oh if thy eyes were open, thou wouldst say, these are the Servants of the most high God; Oh that my latter end might be like one of theirs, and of such men the world is not worthy.

Thirdly, Consider the effects of this hatred, and that is in three steps and degrees.

1. An inward willing of all evil that may hurt them, and that because it is evil To will a man some evil for his good may be lawful, as when David prayeth, Put them in fear O Lord, that they may know themselves to be men, Psa. 9.20. Thus the Church of God may pray for afflictions upon those Enemies that are curable, That by their afflictions they may repent and be humbled before God, but hatred hath not this goodness: It wills evil because it is evil, and for evils sake; It rejoiceth in the evil that befalleth a godly man, as part of its own good and happiness; Thus it is with all wicked men, they rejoice as if some great good had befallen them, when some great evil hath come upon the godly.

2. Their hatred breaks out into all all hard, censorious, and uncharitable speeches, all slanders and contumelies, into cruel mockings, as the Apostle calls them, Heb. 11.36. The hatred in the heart will soon be seen in the tongue, as the disease within is discovered by the Tongue; The Apostle Jude v. 15. speaks of one end of Christ's coming, viz. to execute Judgment on men for all the hard speeches which ungodly sinners were guilty of; David speaks of wicked men's tongues, that they were like Rasors and sharp Swords, men that breathe Hell Fire every time they speak, This is a fruit of their hatred,

And Lastly, It breaketh out into actions as that which consummateth all their wickedness; It was hatred killed all the holy Prophets, crucified Christ, and put to death so many Millions of Martyrs; Before this hatred no good man, no holy man could stand.

Obj. But you may ask, How can a man hate a good man whom he knoweth to be good, seeing it is ordinarily said, No man can will evil because it is evil ; And to hate a good man because he is good, implieth, That the will can refuse and detest its proper Object.

The Answer is, We are said to hate godly men, as wicked men are said to hate God: Now God as he is good and full of all loveliness, so cannot be hated, but as he hath that which a wicked man looks upon as evil to himself, so he hateth him; Thus as God is a holy God, one that will not acquit a sinner, that will render to every man according to his works, So the wicked hate God▪ In like manner the wicked man hateth a godly man, because his Godliness is that which is contrary to him, an evil to him? It discovers thy naughtiness, It reproveth and rebuketh thy Impiety, and upon this reason he hateth him, yet, the wicked man doth not only hate a Godly man, but all things that belong to him, and everything a godly man loveth he hateth, Godly Ordinances, the means of Grace, and all because a Godly man loveth them; All Praying and preaching he hateth, All godly Order and Government in the Church of God he hateth, because these things are loved by a Godly man, As love loveth not only the person but all things that belong to him, so doth hatred the contrary.

In the next place Consider the Properties of this hatred.

[ 1] 1. It is a Causeless One, There is no just and true ground of such bitterness;

Hence our Savior, Joh. 15.20, 21. applieth that of David to all the godly, They have hated me without a cause : Indeed if you do regard the contrariety of wicked men to what is holy, this is a necessary cause, but it's not a just cause, for this indeed deserveth the clean contrary; Had the Pharisees a Cause to crucify Christ? Had the Galatians a Cause to become Enemies to Paul? Oh no, Those thou hatest should be accounted of as Jewels by thee; Those thou revilest and reproachest the delight of thy soul should be to them; It is a causeless hatred.

[ 2] 2, It is an universal hatred ; For seeing he hateth a Godly man for his Godliness, then he must needs hate it wheresoever he seeth it; Indeed some Godly men either through the power and place they have, or for other Reasons are not so subject to the effects of wicked men's hatred, but the heart is full of poison and venom against the one as the other, for he cannot be a good man whom wicked men do not hate one way or other; Woe be to you when all men speak well of you ; This hating of Godliness is called hating of the Light, Joh. 3.19. Now all Light is offensive to soar eyes; Thus the Godly man liveth, but he must have his portion: Be afraid if wicked men love thee as seeing nothing of God in thee, they think thee like one of themselves, if I did my duty I should be more opposed.

[ 3] 3. It is an implacable irreconcilable Hatred, Gen. 3. There was at first an Enmity put between the devil and his Seed, and the Woman and her Seed: Though wicked men may sometimes flatter and applaud, yet the sting is still in the heart; Safety and opportunity would quickly make them vent their poison; You see though Saul sometimes melted to David, saying, O my Son David, thou art more Righteous then I, I have sinned, yet for all this David would nor tempt him, nor go home with him: The Sheep may not think the Wolf ever minds good to her, Therefore our Savior's advice is good, but very strange, Beware of men, Mat. 10.17. He saith not, Beware of Lions and Bears, or Serpents, but of men, as if these were worse then all.

[ 4] 4. It's a cruel hatred, who is able to reckon up the several kinds of torments that wicked men have invented to excruciate the godly with; No death for Christ would satisfy the Jews but what was most ignominious and painful; Heb. 11. Some were sawn asunder, This was like that Command of Nero, Ita feri, ut se mori sentiat ; It's known to all that read Ecclesiastical History what exquisite torments have been invented, that the Martyrs might not simply die, but die as many Deaths as they have parts of body.

Obj. But you will ask, Whether every godly man is thus hated, Though some may be, yet are all?

Ans. It's the inward disposition of all wicked men to hate those that are godly, but then the effects of it may be restrained, sometimes for fear, because those that are godly may be advanced to places of honor and power; Though even then all wicked men have not been able to refrain; David complaineth that Drunkards made Songs of him, and when he was in his afflicted condition, with what scorn and contempt did Shimei revile him? So that if we respect the habitual inclination of the heart, no godly man can be loved by a wicked man; though there may be an outward restraint; Again, sometimes God may so work the hearts of wicked men, that for some time and in some exigencies they may love the godly, and refresh them; It's God's promise that when our ways please God, even our enemies shall be friends with us, Prov. 16.7. What a strange thing was that, that when the Israelite was so transcendently hated by the Egyptian, yet God should give them such favor that the Egyptians should lend them their Gold and their Jewels, yea, while all that multitude went away, not so much as a dog to bark at them, so that though the ordinary Rule be for the Godly man to be hated, yet God may at some time preserve some Godly men from the strife of tongues, he can change Esau's bloody heart to melt towards Jacob, and he can command Laban to speak kindly to him, thus he promised Israel, they should find mercy in the eyes of them who led them captive.

2. Though the world may hate godly men, yet it's not necessary that every godly man should be hated by every wicked man; Those Godly men are most subject to hatred, who by their Office and Calling set themselves most against vice; Therefore godly Magistrates and godly Ministers are more exposed to hatred then private Christians, for they are not called to control sin, and stop the current of it as public Officers are; Therefore let all such as intend to be godly in discharge of their trust, not matter the hatred of wicked men, Lay that down for a foundation, for as the shadow will accompany the Sun, so will malice and backbiting the godly actions of holy men, yet some are more hated then others: Obadiah could live in Ahab's Court for all Jezebel's malice, when Elisha's Life was greedily sought for

Therefore 3. In the hatred of the world God hath a special regard to his Children, he layeth no more on them then they can bear; The strong Christian God calleth to more dangerous combats; All had not such oppositions as Paul had, Some are like Uriah, put in the forefront of the battle; The devil shall cast some of you into prison, Rev. 2.10. It's but some of them; Thus James was beheaded, and Peter was imprisoned, when the other Apostles were not touched; God doth wisely order the affairs of this world, even wicked men's tongues and hands are bound up, and they are let loose as God pleaseth.

4. Even amongst wicked men there is much difference, Some are far more bitter and cruel then others, Some have more Conviction, Some have better Natures, Some are of a more noble disposition, for although that Seed of Enmity be in all wicked men, yet in some it's more stifled or diverted then in others, when Herodias sought the death of John the Baptist, Herod for a long time preserved him; Thus as all weeds have not the like noxiousnesse, so neither is every wicked man like to another; Everyone is not a Cain, an Absalom, a Nero, or a bloody Bonner.

But then Lastly, Take heed that if thou hast not so much hatred of the world as other godly men have, that it be not for want of godliness, because thou art not so zealous against sin, Thou art more complying with or conniving at the wickedness of others; This is to buy the worlds good word at a dear rate, Thou hadst better all the world speak against thee then to have God and thy conscience accuse thee for not doing thy duty.

Use of Exhortation to the godly, Be not discouraged or weakened in thy duty for the malice of the world, Let them rage and rave, but do thou continue in thy service to God; This fear of men and their malicious outrage, hath made many a man wound his conscience, and grievously dishonor God; Oh but consider, Am I afraid of a man's tongue that is mortal? and shall I not much more tremble at God's condemnation? Can a man damn thee? how many have had sad trouble at their Death? They did not their duty for fear of displeasing men.

SERMON LXXXIII. The Application of the fore-going Observation, both to the Godly and the Wicked, tending to Encourage and Rejoice the one under all their Sufferings, and Deterre and Reclaim the other from all their Oppositions.

THe Worlds hatred (you have heard) to be the godly man's Portion, The one are Sheep, the other Wolves. I now proceed to show, What is the Duty of Christ's Disciples under the worlds hatred? For it's no mean skill to take the poison from these enemies, and to make wholesome medicines of it, as Physicians do about Vipers; yea, it's one of the great miracles that Christ hath enabled all believers to perform. For we read, when an Heathen suprized a Christian, and beat him with much cruelty, and with great scorn asking him, What great wonder his Master Christ ever did? The believer replies, even this great miracle, That though you use me thus cruelly, I can heartily forgive you. What then was spoken to the Disciples in an external, temporal manner, may be verified in a spiritual sense, That they shall tread upon Serpents, and if they drink any deadly thing, it shall not hurt them.

[ I] And first, Do the ungodly men of the world shoot their arrows against thee, Let this make thee examine thyself, Whether there be not some sin thou art guilty of, that hereby God would humble thee for? The Hebrews call an enemy an observer, because his malice puts him upon a diligent observing of all thy ways, and therefore if there be any wickedness, any failing, to be sure, he will remind thee of it, which made the Heathen say, That he who would be good needeth either a faithful friend, or a better enemy. It may be then, those sins, those failings, that no friends, no Sermons meet with, thy enemy may inform thee of: So that thou mayest say, thy enemy hath been the best friend in the world, yea his railing words have done thee more good then many Sermons; Not that they intend good, no more then the horse-leech, but to satisfy their own lusts, only thou by heavenly wisdom dost turn their evil into good, but if so be that upon examination thou findest thyself free; Yet

[ II] Secondly, Consider, whether it be not for some other sins, that such men are made adversaries against thee: For you must know, God hath a wise ordering of all men's hearts and tongues, even in reference to thee; and as David when Shimei railed on him, said, 2 Sam. 16. The Lord hath bid him, So whatsoever wicked men do concerning thee, thou must say, The Lord hath bid him. Now though David was not guilty of those sins Shimei reviled him with; neither did the Lord bring him in distress for his quarrel with Saul, as Shimei thought, yet David had other sins, and other transgressions, for which he might be afflicted, and so looked upon Shimei as a scourge to humble him for them. Therefore say, Though the things laid to my charge be false, yet there are other failings, other infirmities that the world knoweth not of, which God strikes at by this man's tongue, or rather the devil in that man.

Thirdly, Do wicked men hate thee? Take our Savior's rule, so contrary to flesh and blood, Mat. 5.44. Love them that hate you, pray for them that persecute you ; and in other places, Be not overcome of evil, but overcome evil with good, Rom. 12.21. This is that peculiar lesson, which the Christian Religion only teacheth. Neither Aristotle or Tully thought it a duty, but rather a simplicity not to be avenged upon enemies. But the Scripture is much in pressing this duty, and that as a special sign of grace, wherein we shall as children of God represent our heavenly Father, who makes the Sun to shine upon the ungodly as well as the godly. All the wicked men of the world, they hate God as well as thee; and it's in his power to destroy them all, immediately in a moment to send them to hell; yet with what patience and loving kindness doth he bear such adversaries, he gives them food, raiment, and manifold preservations; so Christ even when we were enemies died for us, which the Scripture makes a forcible argument for us to forgive others, This is a kind of perfection to do so, Mat. 5. ult. Be ye perfect as your heavenly Father is perfect ; He calls this patience and forgiving disposition a perfection; If then they rail, do thou bless; if they curse, do thou pray, this is to pour living coals upon their head, as Rom. 12.10. which some understand in a good sense, it will melt the man, as Saul was under David's kindness, and as you see fire will at last melt iron, though never so tough; or others in an ill sense, as if when thou hast done thy duty, God will severely punish them; This is the way to bring fire about their ears. Take heed therefore of private revengeful thoughts, these are unbeseeming a Christian, God makes this his Property, Vengeance is mine, Deut. 32.2. Although the Heathen could say, Revenge was sweeter then honey ; and so it is to a natural man, but it's far sweeter then honey to a gracious heart to be able to conquer his revengeful disposition; private revenge is unlawful, yet a seeking to the Magistrate for to punish offenders, or to obtain right, is a duty, only take heed of revengeful thoughts in the pursuing of it.

Fourthly, Doth the world hate thee for Christ's sake? Then rejoice and be exceeding glad, Mat. 5, 12. And that for several Reasons,

1. As it followeth in that Text, Great is your reward in Heaven. The more vilified and debased here, the more glorified and honored in Heaven: So that wicked men, while they think to do thee a mischief, they are instrumental to thy great glory. They make thee more happy, and more glorious; It's as if a man should be angry with another, and instead of stones he throw precious pearls and diamonds at him, which the man takes up and enriches himself with; or as if a man threw bread at a dog, instead of being hurt by it, he is glad of it, and takes it up, and eats it. Thus it is with wicked men, their reproaches, their slanders and oppositions make thee more refined and blessed; all these will be like so many crowns of glory set upon thy head: As the waters did not drown the Ark, but lifted it up nearer to Heaven.

2. Rejoice, because hereby God honors and puts a glory upon thee, that thou shouldst be one who shalt be reproached and vilified for him. Admire the goodness of God herein, and say with David, I will be more vile still. Thus the Apostles went away rejoicing, they were accounted worthy to suffer for Christ's Name, Act. 5.41. Phil. 1.29. It's said to be God's gift to suffer for him; To you it is given. It's a privilege and an honor to lose anything for Christ's sake; as Nazianzen said, He was glad he had something to loose for Christ's sake: And so zealous were the primitive Christians of the glory of Martyrdom, that many were so dejected because God called them not to it, that they needed consolatory letters to satisfy them. Though the world look upon them as disgraced and miserable, yet God honors thee, and this thou art to judge of, as the greatest mercy and dignity that ever befell thee.

3. Rejoice, because God and Christ will hereby be endeared unto thee, and give thee larger supplies and provisions of comfort. Nihil crus sentit in ligno, quando animus est in Coelo, I will be with thee in the fire and water, saith God. Was not Peter singing of Psalms in the prison: Oh then know this is the time of God's peculiar love, of his more merciful approaches to thee, thy winter will be thy summer, thy outward troubles will be accompanied with the most inward joys. This is God's way, when the world most slanders and accuseth, to give the believer strongest evidences of his Justification within. The godly were most enlarged in soul, when they were shut into straightest prison, and they had most of a bright glorious Heaven, when they were plunged into a dark dungeon, thy incomes will be rich, when thy expenses shall be great, the more men frown, the more will God smile on thee.

4. Rejoice, because hereby is a conformity to Christ, and to all the holy men that have gone before thee. So in Mat. 5.12. Rejoice, because so persecuted they th • Prophets of old? and Rom. 8. it's made the effect of our Predestination, to b • conformable unto Christ in these afflictions, they are an effect of Predestination. These troubles and reproaches God from all eternity appointed thee unto, as by which he would glorify thee. They came from that spring of the great love of God, which he had toward thee before thou hadst any being; so that hereby thou art made like to Christ, a glorious Disciple doth not beseem a crucified Savior; neither rich and adorned members become an head crowned with thorns; How many have gloried in being like some great and famous men in the world? How much rather is this an honor to be reproached as Christ was, to be slandered as Christ was, the Disciple must not expect to be above his Master.

5. Rejoice, as having an opportunity of the exercise and increase of grace. The horse neigheth at the battle and war-like sounds, as being glad of the occasion. A valiant man delights in the occasions of his activity. The Pilot showeth his skill in times of danger and tempests. Know therefore that when the world hateth thee, God then calls thee out to a spiritual combat, thou art then become a spectacle to God, he beholds what excellent graces thou wilt show forth, what faith, what patience, what fortitude, what heavenly-mindedness. Now if ever there is a time to show thy spiritual might and courage, yea here is not only an occasion to put forth thy graces, but an opportunity to discover thy unfeigned love to God and Christ, to own Christ, when all the people would make him a King is no trial, but to stand to him, when they cried away with him, Crucify him ; this is a good evidence, God will then say, Now I know thou lovest me, when these many waters the world throweth on, are not able to quench it, though father hate, though friends hate, though all hate, yet this doth not discourage thee in thy love of God; What a comfortable evidence is this of thy true grace: Nay, in some sense thou dost exceed the Angels in doing God's will, for though they be zealous and active in obedience to God, yet they meet not with oppositions in their service. They are not subject unto the reproaches and contempts of wicked men of the world, and therefore in this thou art more then an Angel.

Lastly, Rejoice, because God might have left thee to be such a malicious enemy to godliness, as thou seest they are. Every time thou hearest, what slanders, what malicious words the wicked of the world vent against thee: O bless God, and say, I might have been left to such a spirit, I was such a devil myself once, I opened my mouth against such as fear God, as well as he! Oh blessed be God that hath changed my blackmore-skin, that hath given me another heart! when Paul met with wretched adversaries, that blasphemed him and the Gospel, he preached: No doubt but he reflected upon himself, I was such a mad blasphemer once, I persecuted the godly once, I delighted in cruel vexings of them heretofore; And now how great is God's goodness to me, that he hath had mercy on me; If thou blessest God that he made thee not a Serpent, a Toad, or that thou wert not a natural fool, or a mad man, How much rather, that he hath not given thee up to such a vile malicious disposition?

The next thing is to give Cautions and Arguments of admonition to the wicked, who thus hate Christ and his Disciples. And

[ 1] First, Let them know it's a causeless hatred, yea it's an hatred where the greatest love and delight should be. And that upon two grounds, For

1. They are such who would bring them to everlasting salvation, if they were not prejudiced, their exemplary life, is it not a light shining before you, that beholding their godly, holy and pure conversation, you may be thereby won to glorify God? The counsels, admonitions and spiritual help they would vouchsafe to thee, should make thee prize them more then all outward comforts: Do ye love such as can make you rich, prefer you to places of honor, supply your necessities? Oh how welcome should such be to you, that would give you many an helping lift to Heaven! Why then is thy hatred so causeless? Is it because they desire thy salvation? Is it because they pray for thee, they mourn in secret, for so David professed, Rivers of waters ran down his eyes, because men kept not God's Law? Wert thou not a stone and adamant these things would turn thy heart towards him?

2. They are such for whose sake thou enjoyest many blessings: It's because of them the ship thou art in, is not drowned; God keepeth up the world, in reference to them, therefore the hedges are kept, because of the Corn in the ground; The innocent deliver the Island ; for Lot 's sake Sodom was spared a long season. These stand in the gap, when God's overflowing tempest would carry all before it.

[ 2] Secondly, Consider that thou dost not hurt them yea thou increasest that which makes them so hateful to thee. For by this means they walk more closely with God, they separate themselves from the world. It's a mercy to them, they have this hatred, otherwise they might comply too much, and ensnare their souls, and symbolize with men's wickedness: Now how absurd is thy hatred, by that thou makest them more holy, and so advancest that which is so abominable to thee? Thou art to them as a fyle to the rusty iron; thou art to them as Lazarus dogs tongues were to lick his sores whole; thou art God's scullion to wipe and keep his vessel clean, who would not think thou shouldst rather do, as that persecutor, that would not let him die, saying, he envied him the honor of a Martyr? Thy very hatred should make thee leave hating and opposing, because hereby thou makest the godly man more glorious and happy.

[ 3] Thirdly, Consider hereby thou hurtest thyself, and not them ; As the dog that bites the stone for rage, or a man that shoots an arrow at a brazen wall, and that recoileth back, and kills the Archer; thy hatred, thy cursings will fall back upon thy head; It's not the godly man only, but thyself and thy own soul thou hatest; See whether those many curses and miseries thou hast, be not the fruit of thy hatred, thou art a tormentor and troubler to thyself; Though Achan troubled Israel, yet he troubled himself and his own house also.

[ 4] Fourthly, Remember that it's a devilish thing, thou art more wicked then a man useth to be ; Not to obey or yield thyself up to godliness is a grievous sin, but to oppose is a devilish thing; Thou dost the work of the devil if he were incarnate, he would speak and do as thou dost.

5. Remember the woeful and heavy judgments which remarkably follow such men, Who ever hardened himself against the Lord, and prospered? This Christ meant when he said, he that stumbled at this stone should fall, but upon whom this stone shall fall, he should be beaten in pieces; Christ will fall on such that oppose him, and they shall not have the least mercy.

Use, Doth the world hate God's people, then admire the goodness and power of God, that keeps up a poor Church in the midst of such violence, that preserveth a few Lambs among so many Wolves, Bears and Lions in such a Wilderness as they are in; We justly admire God's power in putting bounds to the sea, that it overfloweth not the Land, much more admirable was that goodness of God in preserving the Israelites when the waters were on every side; Oh how much more is God to be praised that keeps his people with any safety, any liberty, Should wicked men have their will, food, and raiment and life would be thought too good for thee.

SERMON LXXXIV. Of Conformity to Christ in not being of the world, And in his Sufferings.

THE Last particular considerable in this Verse, is the exemplarity of Christ or the Disciples conformity unto Christ, They are not of the world as I am not of the world ; Which words are repeated in the 16. verse, and therefore have some weighty and great matter contained in them.

In the words we are to take notice,

1. What it is to be of the world.

2. How Christ was not.

3.The similitude between Christ and his Disciples herein. To be of the world, is to partake of the manners, life, and conversation of the world, to have the spirit of the world in a man, and this is opposite to the Spirit of God, and to all heavenly things, so that both the inward inclination, and outward conversation is wholly worldly, as our Savior saith, he that is of the earth, is earthy ; That as bodies in whom the element of the Earth is predominant, do naturally fall downward, so that soul which is thus principled and habituated in a worldly manner, doth mind only earthly things; this is to be of the world. To be in the world is another thing: Our Savior and the Disciples were in the world, but not of it: A man may be in the water for some good end, but the fish are properly of the water because that is their Element, and they have a watery Constitution.

2. Christ is said Not to be of the world, Now that is a higher degree then the Disciples can be, for Christ as God is no ways of the world, and then take him as man, yet being conceived by the holy Ghost he was not of the world in a natural way, 1 Cor. 15.47. The Second Adam is the Lord from Heaven, opposed to the first Adam, who is said to be of the Earth earthly.

And then 3. If it be taken for the wickedness of it, Then Christ was never so of the world, Therefore here is a difference between Christ and his Disciples, for though they were not now of the world, yet once they were plunged in sin, and corrupted through pollutions as others were, but Christ never was of the world in this sense,

Therefore in the last place, the particle of similitude 〈 in non-Latin alphabet 〉 is not of equality, as if the Disciples were in every respect not of the world as Christ was, but in some resemblance only.

The words thus explained two Doctrines arise,

[Doct. 1] First, The not being of the world is that which makes wicked men hate the Godly ; If there were sutablensse of Naturee and Manners, then like would agree with like; Hence 1 Joh 3.12. when the Apostle instanced in Cain's murder of his Brother, because his own works were evil, he saith, v. • 3. Marvel not if the world hate you, Never wonder at that, but rather if it should not hate you; Our Savior speaks notably of this to his Brethren, Joh. 7.5, 7. For they did not believe in him though so greatly acquainted with him, and saw his Miracles; The world cannot hate you, but me it hateth, because I testify of it, that the works thereof are evil, It cannot hate you ; No wicked man can hate another, viz. in respect of fundamental principles, as a Godly man is hated; It's true, wicked men may be at deadly fewd one with another, but it is not from contrary principles of nature, but from matter of profit and injuries or wrongs done: As the Dog doth not hate another, yet for bones and other matters they will be ready to kill one another: Though therefore Herod and Pilate cannot endure one another, yet that opposition was upon carnal Interests, it was not like that hatred which was to Christ: Therefore when such Earthly Interests are removed, they can heartily embrace one another, but the wicked man can never love the Godly till his Nature he changed, till he become godly also, as the wolf can never love a sheep, unless he be made a sheep.

To open this Let us Consider What it is not to be of the world.

[ 1] And first, It consists in Doctrine to be believed, Such are not of the world who receive those heavenly Truths that the world cannot reach unto, yea, that it scorneth and derideth: When Peter made that Solemn Confession; That Christ was the Son of the Living God, It was told him. Flesh and blood had not revealed this to him, Mat. 16.16. There is a worldly Religion, worldly Doctrines, such as are suitable to the principles and Interests of the world, and these are readily embraced; The world loveth such Preachers, and such Doctrines, 1 Joh. 4. 4. The Apostle John speaking of the Antichristian Spirit that was coming into the world, saith of such Teachers, They are of the world, therefore the world heareth them, but we are of God, and he that is not of God heareth us not; Therefore there is a remarkable opposition, 1 Cor. 2 12. between the Spirit of the world and the Spirit of God, For by this only we come to know the things that God hath given us. Then therefore are we not of the world when God shall so enlighten our minds by Faith, That we do assuredly believe those Truths God hath revealed in his Word, that neither our corrupt Reasons, nor our Education to the contrary, nor the Opinions of the most men and great men in the world shall make us go contrary, and certainly the Lives of men are so worldly, because their Understanding is so, We receive our Religion not as it's revealed of God, but as we can any ways turn it to our corrupt ends.

[ 2] 2. Not to be of the world is to be Regenerated and born again ; To have another Nature then what we come with into the world, another not substantially but qualitatively, whereby we are said 1 Pet. 1.4. to be partakers of the divine Nature, So that though at first made of the dust, yet now we fly up to Heaven, as the vapors though arising out of the Earth, yet ascend up to Heaven, and follow the motions thereof, Joh. 3. and 2 Cor. 5.17. A man must be born again, or from above, and he is made a new Creature, Old things are past away ; This is to be above the world, not of the world, and indeed seeing the Soul is not naturally of the world, being created by God, why shouldst thou voluntarily debase it, and make it a Servant to every worldly Object, to love the world, To delight in the world, To be ensnared by the world; Oh pray for this Divine Nature, beg for Regeneration, for till this be done thou art all over earthly, a worm is as good as thou art, Thy Love, thy heart, thy thoughts, thy all is nothing but earth.

[ 3] 3. Not to be of the world is to have an Heavenly Conversation ; To live as one whose heart is with Christ already in Heaven; It's not enough to be once regenerated, but the progress of our Lives is to be spent on Heavenly motives and Considerations; As the Fowls of the Heaven, though they light upon the Ground to eat their meat, yet immediately fly up again; Thus it is with the godly, though they take the lawful comforts of this world, yet their hearts are presently off ascending to God; Thus the Apostle Our Conversation is in Heaven, Phil. 3, 20. And because we are risen with Christ, we set our affections upon things above, Col. 3.1, 2. See our Lord Christ, he was not of the world, Did he not manifest it by his conversation, when he made it his meat and drink to do his Fathers Will, when he was always either praying to God or preaching to the people; Oh then do thou endeavor after this life. Though thou art in thy Family, in thy Trade, in thy Calling, yet be not of the world, because the choicest part of thyself is from God, Thou canst say, what are all these to the favor of God? They are good to use but not to enjoy; They are good sauce but not good meat, a good Inn but not a good home.

[ 4] 4. Not to be of the world is to partake of other joys, other comforts then the world knoweth of, and so to be exercised with other Temptations then the world understands, with other joys; Therefore it's said, It hath not entered into the heart of man to conceive of this, 1 Cor. 2.9. It's called Joy unspeakable in the holy Ghost, 1 Pet. 1.8. David acknowledged, God had put more joy in his heart then worldly men could have in all their abundance, Psa. 4. Alas, what is thy carnal mirth and delight to that admirable and unspeakable joy which the godly find in God; This is a joy that will hold in tribulations and death itself, when in such a Drought the wicked man's stream is quite dried up, his temptations also are such as the world accounts madness; To be in spiritual desertions, to have no sense of God's favor, to fear himself a damned Castaway, to have no rest in his bones day or night, To be assaulted with the devils buffetings, to be filled with hideous thoughts, These things the world also knoweth not, and therefore they count them melancholy and mad, Such as by their too much poring about Sermons and good Books put themselves out of their wits.

Lastly, They are not of the world in respect of their Conversation, Rom. 12. they are not conformed to the fashion of the world, The one goeth Westward, the other Eastward as it were, Their words and language are different, their actions are contrary, What the Righteous man loveth, the wicked abominateth, and what the wicked loveth the godly man abhorreth; Thus as they say of the heavens, the primum mobile hath one motion of its own, and the inferior Orbes a contrary motion to that; Thus the godly man he moveth one way toward heaven, he presseth hard thither, The wicked man he maketh as much haste to hell, So as there were two struggling in the Mothers womb, which increased her pain: Thus there are two striving upon the face of the world, an Isaac and an Ishmael, a Jacob and an Esau, the Seed of the Woman and the Seed of the Serpent: This enmity will not be extinct in this life.

Use of Exhortation to the godly, Remember what ye are, Not of the world, Therefore take heed of worldly affections, worldly hearts, For where your treasure is there will your heart be also ; If it be in God, in Heaven, there the heart will be, If in Earth and in earthly things, there it will be; You tremble at the commission of gross and grievous sins, you think hell itself would immediately devour you upon such sins: Be afraid of the world, Let it not be a Delilah to thee, a Judas to thee, by kissing thee to destroy thee, Consider therefore God hath put gall into all worldly comforts, therefore every creature, every condition in the world hath a sting in it, that thy soul should be more on God; Thou canst never live quietly till above the werld, In heaven only there are no storms, no waves, no disquietings, and this life thou mayest attain unto; He that is not of the world. The troubles of the world hurt not him, the losses of the world grieve not him, The vexations of the world disquiet not him; But because we are still of the world in part, we are not completely and perfectly out of disquietness, Therefore in this life we remain in a combating, conflicting way that heaven may be the sweeter.

[Doct. 2] Obs. 2. That it is the honor of Believers that they are like Christ, They are not of the world as he is not; What a glorious condescension was this, that he who is the God of all the Earth, and hath all things at his command, yet be in the world hated, scorned, and at last crucified, That it shall be no better with him then it was with us; Hence our Savior added this, as I am of the world, both for consolation and information, Information, that they should look for such hatred, misery, and trouble as they saw him grappling with, such a contradiction of sinners as he sustained, and then also for consolation, They could not think much if the Disciple were not above the Master, so could they expect to be more loved of God then he? Could they think to walk more wisely and holily then he did? It must needs bring much comfort, when we shall Consider that it can never be so bad with us but it was worse with Christ; Are we hated? so he; Did he seem forsaken of God? So may we be.

To open this Consider That there is a twofold conformity and likeness to Christ.

The first is active, the second passive.

An active conformity consists in the Imitation of Christ and resembling him in our lives ; That as Christ lived, so we endeavor to do; Although there be some things wherein it's impossible for us to imitate him, as in his actions, which he did as God, yet in those things which he did as being under the Law, we are to conform to him. We are to be humbles, meek, and patient as he was; We are to do God's Will and to seek God's glory as he did; Let the same mind be in you (saith the Apostle) which was in Christ, Phil. 2.5. Christ's life and death was chiefly satisfactory and meritorious, but secondarily it was exemplary, being as a Copy to write after; Thus Paul bids them be Followers of him as he was of Christ, Phil 3.17. Heathens have prescribed to have some grave, sober man in our minds always, to think him present, but behold a greater then all men, even Christ himself; Check thyself when impatient, discontented, repining at sufferings, saying, Did Christ do thus?

2. There is a passive Conformity of which the Text speaks ; To be like him in his Sufferings, To have the same hard measure in the world as he had, Rom 8. We are said to be predestinate, to be conformable unto Christ in this very particular; What befell Christ God hath so ordered that it should befall us, Not indeed for the same end, for Christ's Sufferings were not for himself, or because he had sinned, but to make an atonement to God for us; But our sufferings are for our sins not to satisfy God's justice, but to humble us, and to make us in some measure to feel how much Christ suffered for us, what the wrath and anger of God was he endured for us; This passive resemblance then unto Christ in his state of humiliation God hath ordained all believers unto; That as it behooved Christ to suffer, and so to enter into Glory, Thus it doth behove every godly man through many Tribulations to enter into the Kingdom of Heaven ; As he had a Crown of Thorns before a Crown of Glory, as he must drink of the Brook, and then lift up his head, so it must be with all his Disciples, and this is matter of Comfort though otherwise grievous to flesh and blood.

[ 1] For 1. Hereby we see that we may be never the less loved of God, though greatly afflicted in this world : For was not Christ (though dearly beloved of his Father) yet delivered up to the cruel mockings and rage of men? Did not he cry out, My God, why hast thou forsaken me? We may read but of one Son of God without sin, but not of one without chastisement, even Christ himself drank deep of that Cup; Do not thou then doubt of thy Sonship or Interest in the Fathers love because of the present afflictions that are upon thee; Christ was a man of sorrows, and yet God from Heaven said, This is my well beloved Son in whom I am well-pleased.

[ 2] 2. There is matter of comfort because hereby we are ascertained of our Conquest over them, That no tribulation shall separate God and us, for Christ hath undergone these conflicts as our head, he hath taken the sting out of all; They are not judgments, they are not to destroy, the nature of them is wholly altered through Christ, for as Christ would be baptized to sanctify that Ordinance for us, so he would be afflicted and troubled to sanctify them to us; Thus we may argue, if no troubles or afflictions could overcome him, neither can they us.

[ 3] 3. Here is matter of comfort because hereby Christ is fitted to help us and pity us ; He himself knoweth what the worlds reproaches are, and therefore will the more compassionate us; This the Apostle urgeth, Heb. 5. We have a High Priest that is tempted like us in all things, sin only excepted.

Use of Instruction, What cause the people of God have to triumph in all their hard usages from the world, Say not, were ever any thus contemned, and abused as I am, yea, a better then thou, even Christ the only Son of God? Do thou rather look on it as an honor to be made like unto him, he blessed when he was reviled; Be like Christ in his graces, as thou art in his tribulations, thus shalt thou be hereafter like him in glory.

SERMON LXXXV. Showeth, Why God continueth his Children in this world of Sin and Sorrow, and doth not take them immediately to Heaven? And also, How far it is lawful for a man to pray for, or desire, to be taken out of this world?

IN the former verses our Savior having prayed for the preservation of his Disciples, he doth in this verse in a particular manner express the Manner of that preservation, he prayeth for; Not that God the Father needed any such instruction, but this is spoken for the edification of his Disciples, and the building them up, who happily did not yet understand how they were to be preserved.

Now this preservation is set down two ways; 1. Negatively, then Positively.

• 1. Negatively, I pray not that thou shouldst take them out of the world.
• 2. Positively, but that thou wouldst keep them from the evil.

In the negative part, we may consider the thing denied in his prayer, That God should take them out of the world, for so God might take them, either by a miraculous and sudden translation, as he did Enoch and Elijah, or by a violent death through the hands of their persecutors, or in a natural ordinary course, but saith our Savior, I pray not for this, 〈 in non-Latin alphabet 〉 ; The word is for the most part used of an interrogation to question about anything, but sometimes simply for rogation, or a mere bare asking and petitioning, as often by this Evangelist. From this Negative part we may observe,

First, That though God love his people, yet that doth not necessarily infer he must keep them from all misery in this world, and place them immediately in happiness with himself. This is good to be taken notice of, for we are ready to think, that if God love his children, he should presently do that for them, which will be their chiefest happiness, especially this being in his power to do it when he will; to suffer his children to be grappling and conflicting with troubles in this world, when it's but his word speaking, and crowns of glory may be set upon their heads, seemeth inconsistent with God's love, as she argued to Sampson, How canst thou love me, and hide anything from me? So saith human reason, How can God love me, when yet he keepeth Heaven and eternal glory from me? But God's love, and his children's calamities in this world may well agree together. You see our Savior when he intended the greatest good for his Disciples in his Petition, yet corrects and moderateth his prayer, not as if he would have them mediately translated to glory, he is content they should be awhile in the fire, to have their dross purged away ; God could do many things for his people, which yet he will not, he could immediately upon their conversion crown them with eternal glory; or else give them perfect and thoroughly sanctified hearts, that they should not complain and groan under any distemper of soul, he could make the world to be a Paradise to them, so that the way to Heaven should be no longer straight, and narrow, but broad and easy. Thus God could do, but it pleaseth his wisdom to take another course, and to appoint a Wilderness to go through, ere we can enter in Canaan.

Now let us consider, Why God's love doth not immediately take the godly out of this world; for seeing God loveth them, and they love God, we should think, that love would not rest, till it had the nearest conjunction that could be.

In this matter, we may give several Reasons:

First, Because there is a necessity of the presence of godly men in the world, that they may promote the Kingdom of God, and bring others to the knowledge of God. This is especially true of the Apostles, as Apostles, and so of all those that have any Office and Ministry in the Church of God. These are as necessary as the Sun to the world, as the Stars in a dark night, as salt to season and preserve from putrefaction, and even all believers in a private way are to use their gifts for the reducing of others; and by their examples to give such a glorious light, that others may glorify God in the day of their visitation, but this doth principally relate to them, as Apostles, had they been immediately carried up to Heaven, where would have been the leaven put into the three pecks of meal? Where the mustard-seed sown, that would grow up into a great Tree? If the Apostles were the Planters and Founders of the Church, it was necessary that they should continue for some time in the world; The world was a wilderness, that could not immediately be made a garden; It was the Devils habitation, he could not suddenly be dispossessed: So that God having service for his people to do, no wonder if they must continue in this valley of misery. Paul speaks fully to this Phil. 1.14. To abide in the flesh is necessary for you, but for him it was better to be dissolved, and to be with Christ ; and between these two, he was in a great straight: So certainly, it were better for the people of God, especially for the Ministers of the Gospel, who are like Uriah in the fore-front of the battle, and exposed to more hatred, to be with Christ in Heaven, there they shall be free from all this virulence, and oppositions of the ungodly, but yet if we regard the world, and the people with whom they live, then their life and presence is very necessary. This then is the first reason God's people have work to do, a course to finish, and so they must not look to have wages before they have labored in the Vineyard.

[ 2] Secondly, God will not presently take them out of this troublesome world, that hereby they may be exercised, and made stronger in their graces. As God would not immediately put the Israelites into Canaan, but did lead them into many dangers, and assaulted them with many enemies, that so their valor in themselves, and their dependence upon God might be more discovered; God will not train up his children idly; no sooner doth he make them his, but he lets the world and the devil loose upon them; and why is all this? but to draw out their graces, to teach them all spiritual military Discipline, as Ephes. 6. they are to fight as the good soldiers of Christ, and to put on the whole Armor of God, because they wrestle not with flesh and blood only, but principalities and powers. The world then is a field wherein spiritual battles are to be fought. The Lord he is the Spectator, and beholder of them. Thus it is also compared to running a race, where there is no time to be idle or sit still, but to have thoughts, and the whole heart upon the Crown they strive for: Expect then exercises, and occasions to draw out faith, zeal and heavenly fortitude.

[ 3] Thirdly, God will not take us presently out of the world, but leave us here come • ating with the relics of corruption, that so being humbled therein, we may the more esteem Christ and his righteousness. When we read Rom. 7. of a Paul captivated by his lusts, and miserably crying out, What shall he do? See how powerfully this driveth him to Christ, I thank God through Jesus Christ. It's true, in Heaven we shall give all glory and honor to Christ as that Mediator, who hath brought us thither: So that Christ shall never be forgotten, no not to all eternity by the godly, yet in Heaven that particular manner of Justification we have here on earth shall cease; for now Rom 4. Justification is of the believer, but a sinner, and one that is not able to stand upon his own terms before God. Therefore Christ is his righteousness, and he desireth with Paul to be found in him (Phil. 3.) not having his own righteousness ; so then Gospel-righteousness, and our evangelical Justification differs from that in Heaven, which will be for inherent righteousness, but it hath pleased God in this life to exalt imputed righteousness, and to place the cause of all hope and joy without us: Therefore that we might for a season be sensible of our unworthiness, and be groaning under our corruptions, thereby to be longing after Christ, to magnify his love, and all that he hath done for us, it's necessary we should be kept in this conflict here below, for we are much affected by sense and experience; when therefore everything within us crieth out for a Christ, and the grace of God through him, when we feel ourselves sinking, and even dropping into hell; This will make us importune for the favor of God, as Christ was experimentally tempted, that he might know how to have compassion on us, so God will have us experimentally find the bitterness and weight of sin, that so we may the more love Christ, who did bear God's wrath for us.

[ 4] Fourthly, God will not take his people immediately out of the world, that so his goodness, mercy and providence, his wisdom and faithfulness may be the more discovered to us. In Heaven there the Church is at rest, it's out of all danger, there are no waves, no rocks: So that the Wisdom and Providence of God in keeping his Church there, is not at all discovered; When the waters were dried up, there was no necessity of an Ark for Noah. The Lord therefore will have us in these dangers and temptations, that so his care and love may be the more manifested; yea the greater the dangers are, the more is his faithfulness discovered, In the Mount God will be seen. Is it not an admirable thing to consider how God hath preserved a Church, a people faithfully to serve him, when hell and the world hath conspired to destroy them? But God by this means hath been made known to the world. The Artificers skill is seen about his metal, when it is in the fire. The Pilate's art is manifested, when his Ship is on rocks and waves, and under many tempests. Though the world be a place of our dangers and temptations, yet it's the glass to represent the glorious Attributes of God, and the effects thereof to his children, where God is known not only by Adonai, but by Jehovah, even by every name.

[ 5] Fifthly, God will have his people to be in this world, that so Heaven may be the more welcome, that they may desire that eternal glory the more earnestly. The laboring man that hath wrought hard, is glad at night of his resting time. The Scripture calls Heaven a rest, Heb. 4. There remaineth a Rest for the people of God. Oh how welcome will it be after all the troubles, calam • ties and miseries thou hast been tossed with, at last to have Rest! Here in this life, thou hast no Rest, sin troubleth thee, the world troubles thee, thy own heart troubleth thee, but there remains a Rest: And how happy must that be to thee? We are Pilgrims, and it's their blessedness to get home at last. God therefore will have thee lie under all kind of conflicts, spiritual and temporal; he will create one exercise after another, that thou mayest say, We have no abiding place here. Should all things be according to our carnal desires, we would with the Reubenites take up on this side Canaan, because the ground was pleasant and rich; Never did those endangered passengers in Paul 's Ship desire more to get to the haven out of all their dangers, then we are out of all these troubles into Heaven.

[ 6] Sixthly, God will not immediately take us into Heaven, because it's fit that we who have served sin in this world, should serve God as much in this world. Thy life hath been a reproach and a dishonor to him. It's fit it should bring glory to his Name: Though it be thy loss to be kept from Heaven, though every day be thy great hindrance, yet for God's glory thou art to deny thyself. Remember thou hast given up thyself to serve sin, Remember how much service the devil hath had from thee; so that if thou lovest God's glory more then thy own, thou art to be willing to spend thyself for him, as thou hast done against him.

[ 7] Seventhly, God doth not remove His immediately out of the world, because of the dependencies and relations that They have. Children need their godly Father, the wife her godly husband: So that although it be better for them to be in Heaven, yet not for theirs. Indeed when they have finished their course, then they are obedientially to resign, as our Savior said to his Disciples, If ye loved me, you would be glad (Joh. 14.28) because I said, I go to my Father: So we all ought to rejoice in that our friends are taken out of this world into glory, but yet so far as their presence was comfortable and necessary to us, we may grieve; God would not have the old bird killed with her young ones, and he that would have mercy shown to the fowls of the air, will much more show it to his people. It is true, God in his wisdom many times takes his own children betimes out of the world, even too soon for them (we would think) being in the prime of their service, and too soon also for their children and dependents on them, but therein God is even merciful, though for the present we do not perceive it. For this you know, God hath determined in mercy the time of our abode in this world; Thou canst not follow me now, said Christ to Peter, but he should in his time, John 13 3 • .

[ 8] Lastly, It's not always best to have the best good immediately, but in it's time. It's true, to be with the Lord, to be freed from sin is best in itself absolutely considered, but then respectively; if this and that be considered, quoad hic & nunc, it's not best. God doth everything beautiful in his season. None could be more loved of the Father, then Christ himself, he came from the bosom of his Father, yet till he had finished his course, he is kept from him; We say, even the best and holiest thoughts, or desires may come in unseasonably into our hearts, and so not be best at that time. As the child's duty is not to learn the best book at first, but what he is most capable of; Though Heaven and glory be best, yet not at this time for thee partake of it. So that when it's best to go out of this world, must be left to the wisdom of God.

But you will ask, Is it never lawful to pray unto God, that he would take us out of the world? May we not desire to die, and to be freed from sin? Are we not to pray that Christ would come? To this I answer,

First, It's never lawful to desire to go out of the world from impatiency or discontent, because we have troubles and vexations in this world. Thus Elijah sinned, when he prayed to God to take away his life, for this was through the discontent then upon him: So Job, when he breaketh forth into those dreadful imprecations about himself, expostulating with God, Why life was continued to such, who sought for death more then for hid treasures. Look then to this, that no impatient discontented thoughts make thee weary of this world.

Secondly, Earnest desires to be with God, and hearty affections for eternal glory are lawful and a special duty. Thus we are to pray, God's kingdom may come ; and thus the Saints are said to long for and hasten to the coming of Christ, 2 Pet. 3.12. Thus if we speak abstractedly, take the thing in itself: Our hearts ought to be so heavenly, that we are to be as pilgrims here, longing for heaven our rest.

Thirdly, It's never lawful, absolutely and peremptorily to desire of God, that he would take us out of this world, though our hearts be heavenly, but with submission and resignation. If Lord I have done my work, I have finished my course, as we see Christ in this Chapter, I have done the work thou gavest me to do, therefore glorify me. Austin expresseth this disposition well, when he said, O Lord, if I be yet necessary to my people, I do not refuse to live (not refuse) because in another place he saith, Some godly men have need of patience to live, as others to die. It must be always therefore conditionally. If you object, Many Martyrs (for I mention not those Circumcelliones, that would force men to kill them, hereby glorying in a contempt of death) who willingly offered themselves to the persecutors, when none accused them. To this some say, They were some Heretics that did so, not the true Christians. But yet Histories record it of true Christians, and then that was an extraordinary spirit in them, which as we cannot condemn, so neither must we imitate, we must live by precepts not examples, no not of holy men.

Use. Do not thou break out into impatient discontents about any exercise or temptation thou art afflicted with, say not, Why doth not God remove it from me, or me from it? Consider this in the Text, I pray not thou shouldst take them out of the world ; What did Christ say, when Peter drew out his sword? Could not I pray for legions of Angels, and the Father would send them to help me, but the Scripture must be fulfilled? So do thou say, God could deliver me from all these troubles, he hath thousands of ways to put me into rest, but I open not my mouth, because thou Lord dost it. Indeed if they should never be taken out of this world, if thy troubles were eternal, as the torments of the damned in hell, thou mayest justly cry out in the horror of thy soul. But God hath put a period, he hath set his time for thy being in this world, when thou art ripe, thou shalt be cut down, and carried into God's barn. When thy service is done, then God will call thee to glory.

SERMON LXXXVI. That it is a greater Mercy to be kept from Sin and all Evil in our Afflictions and Troubles, then from the Afflictions themselves.

THis is the positive part of Christ's Explication of himself in his Petition for his Disciples, viz. to keep them from the evil, 〈 in non-Latin alphabet 〉 .

Sometimes this is applied to the thing or matter which is evil, as in the Lord's Prayer, Mat. 6.13. Deliver us from evil.

2. To Persons, Thus often in the Scripture, Mat. 12.45. So it shall be to that wicked generation in that day. Sometimes it's applied to the devil as the Original of all wickedness, who also tempts to it, So Matth. 13.19 Then comes the wicked one, 1 Joh. 2.13. Ye have overcome the evil one. Now there are some who limit this to the devil, keep them from the devil, because it is with the article, 〈 in non-Latin alphabet 〉 but that is not necessary, as appeareth, Matth. 5.37. Whatsoever is more then this cometh, 〈 in non-Latin alphabet 〉 , So Mat. 5.49. Resist not evil, 〈 in non-Latin alphabet 〉 , that cannot be the devil, for we are commanded to resist him, but we may take the word generally both for sin and the devil, and sinful persons, That the sense may be thus, Though I pray not that thou should keep them free from all evil and afflictions, yet I pray that they may be preserved from sin thereby, that whatsoever may befall them, yet they may not sin, and here we see also that it's God's gift to keep men in their afflictions that they sin not; Otherwise they would undo themselves, and through many tribulations they would go not into the Kingdom of Heaven, but of hell, from misery here to misery hereafter.

Obs. That it's a greater mercy to be kept from sin and all evil in our Afflictions and Troubles, then from the afflictions themselves ; This is a special Truth, for whose heart is not troubled about the Affliction more then the Sin? Whose heart is not more upon the passive evil he suffers, then the active evil he doth? Whose soul is made so spiritual that no vexation, or pain and loss in body or Estate doth affect him so greatly, as the sinful distempers and troubles of his soul doth.

But to open this Consider,

1. That it's God's special Gift and his power only that keeps his people from sin in their afflictions : For did not God sanctify, Did not God teach as well as chasten, the Evil of Sin and the Evil of Punishment would always go together, the time of our trouble, and the time of our transgressions would never be separated; When David could say, That out of very Faithfulness God had afflicted him, that before he was afflicted he went astray, This was wholly from the Grace of God, for how many in their distress are like Ahaz, that then did worse then ever before, for certainly Afflictions to wicked men are like the fire or pouncings to ill and unsavory Herbs, the more they are med • ed with the more they stink: As the damned in hell, their Torments make them rage and blaspheme against God, Thus it is with the wicked on the Earth, their present troubles draw out their corruptions; They are more impatient, more discontented, and never more evil then when they have the greatest cause to be exceeding good; But to the Godly it is otherwise, that light which burneth the wicked enliveneth the Godly, as the fire in Nebuchadnezzar's Furnace did lose the bonds that the Worthies were bound in, and made them at Liberty, when it consumed the ungodly; Thus Afflictions many times set the Godly at Liberty from their sins, loose their hearts more from the world, but how comes this about, it's the mere Gift of God, Did not God support, as Christ did Peter, in these waves, we would presently be over-whelmed; Oh then reflect on thyself, Hath any trouble? Have any Afflictions made thee more humble and more upright? Hath Believing outed thee from the world and earthly things, know that it's God that hath kept thee from the evil.

[ 2] Secondly, The Scripture speaks of it as a special favor, when God will be with us in our Afflictions, so that we shall not be left to Temptations ; Therefore we are constantly to pray, Mat. 6.13. that God would deliver us from Temptation; Now although prosperity and outward mercies are a Temptation, yet the Scripture doth for the most part call Afflictions only Temptations, because we are so hardly able to keep our Integrity and holiness in them, We can hardly overcome flesh and blood, or conquer our selfish Inclinations so, as to lie humbly and with deep Resignation into God's hand: Oh then what great thoughts of heart should there be that such a Condition, such a straight, such an Affliction be not a Temptation to thee, that God do not leave thee in it; It's a special mercy to be kept from a Temptation but a greater in it; This is miraculous like those that were in the fire, and yet not burnt. There is not a more comfortable evidence of God's love when thou shall • be bruised and broken with many afflictions, and yet they are not able to stir up corruptions in thy heart; Never forget to pray, That as Temptations and Afflictions shall come on thee, so God's suitable Grace and tender Preservation may accompany thee; Though Christ prayed thus for the Apostles to be kept from the evil, yet Peter gradually though not totally or finally was left by God in his Temptation, when he was surprised with fear, how grievously doth he deny Christ with bitter curses and swearings? Here Peter was not quite from evil, though so far as Christ prayed for him, he was preserved, viz. that his faith might not fail; Oh by this sad instance we see if God withdraw his Arm from us how dreadful our Estate would be; That thou hast not blasphemed God and his Providence, and charged God foolishly in thy straits, bless and praise God for it, and remember that self confidence is the great sin to provoke God to leave thee to the evil of temptations, as we see in Peter and Hezekiah ; Take heed of going out of God's arms, of letting go his hand or provoking him any way.

[ 3] Thirdly, Afflictions and Tribulations do not of themselves make us holy, but they work according to the subject exercised with them ; Indeed naturally to every man unregenerate they draw out corruption and sin, and Physic to an incurable disease, doth but hasten Death, and fire to wood, and such like Combustibles, doth not refine but consume; The more a muddied Pool is stirred, the more noisome it is, and thus it would work even in a godly man, did not grace live within him as well as sin: Yet even to a godly man it's a very difficult thing not to have the waves of his heart rise high when these winds and tempests have blown upon them, and for this reason it is, that the more troubles are upon us, the greater assistance and discoveries of grace we need, and therefore there is more comfort in this prayer of Christ then the heart can conceive; Here is a provision made for thee in that which thou dost most want, for if the least temptation, the least Evil fall on thee, if that fall upon thy heart it will press thee to hell, should not God support and sanctify it, a gnat will choke thee as well as a Camel, God only moveth on these deeps, and makes them fruitful.

In the next place Let us consider the Grounds and Reasons, why it's more blessed to have preservation from sin the evil of an affliction, then from the affliction.

[ 1] And First, Because an Affliction is but a particular temporal Evil, but Sin is an infinite, universal Evil: Sickness depriveth of Health, Poverty of Wealth, and thus every Streight doth but oppose some temporal particular Good, that is the Creatures Good; But Sin is an Universal Evil, it depriveth of God, and it divesteth of all Glory and Happiness, so that as Anselm said, It ought to be our Resolution, That if Hell were on one side, and Sin on the other, we ought rather to choose Hell-Torments then Sin, and the Reason is because Sin is an Offence and a Dishonor against God; God is infinitely more then the Creature, and his Glory and Honor is more worthy then all we are: It's better the whole World should be annihilated, and destroyed, and come to nothing in all its Comforts then that the least glimpse of the Glory of God should be Eclipsed: Oh then whosoever had rather sin then be afflicted, he preferreth himself above God, he preferreth himself above Christ, and he sets up his own particular Safety and Security above God's Glory: Oh then that we could be more afraid of Sin then we are of Troubles; This is but the deprivation of some limited comfort or particular advantage, but sin depriveth of God the Fountain of all comfort.

[ 2] Secondly, It's made an Argument of an Hypocrite and an insincere heart, to choose Sin rather then Affliction; To be affected with thy miseries and Troubles, earnestly desiring the removing of them rather then the sanctifying of them, Job 36.21, Elihu though he erred in the Application, yet in the general urgeth this as a Sign of one not rightly constituted towards God, when he bids him Take heed, because he had chosen Iniquity rather then affliction; We see the ordinary discovery of Hypocrites is to commit any sin that they may avoid trouble; Thus Matth. 15. The temporary Believer he withereth when the Sun ariseth to scorch: This hath been the great Cause of the Apostasy of so many Thousands when the Evil Day hath come upon them, They have not been able to be vilified and reproached and abhorred for Christ, and therefore are there so many Exhortations to presevere, and to overcome, to hold out to the last, so that thou canst not discover the rottenness, and the guile and deceit of thy Heart more then by being willing to commit any sin, to avoid thy immanent Dangers, and therefore what 〈◊〉 mercy is it when God shall so sanctify thy heart that in these waters of Afflictions thou canst see a full manifestation of thy Graces; In them thou dost perceive how upright and sincere thy Soul is to God, That all thy fear is, thou mayest not offend or displease God, Thou dost not so much think of thy own grief and pain as that thou shouldst do anything to grieve the Spirit of God.

[ 3] Thirdly, It's a blessed thing to be kept from the evil of Affliction though not from the affliction, Because then we may have the Presence of God, and the comfortable enjoyment of him; Whereas if we sin in them, we are every ways miserable, we have no comfort within, and God will give no Comfort without; The Scripture speaks of many precious promises to the godly in their Troubles, that He will be with them, that he will never forsake them, insomuch that as their Tribulations abound, so the Consolations of God abound much more, 2 Cor. 1.3 Now all this is while we are holy and heavenly in afflictions; The best part of our life may be that which was in outward exercises, David never had more of God, neither did his Faith and Holiness more abound then when tossed up and down with Troubles: But oh how sad is it when thou shalt by thy Unbelief, distrust, and other sinful ways offend God, that now thou hast no Comfort within, nor any from God, who is the God of all Consolation! It's sin only is the sting of an affliction, God and sin will not be together, but God and Afflictions are often together: No marvel then if thou art thus to fear sin more then any trouble, because trouble is not trouble, if sin be absent, a gracious heart in afflictions hath an Heaven within, though it may have an hell without.

[ 4] Fourthly. It's happy to be kept from sin in Affliction, because Afflictions are for this End to remove sin, to subdue corruption, and to mortify lusts; Thus they are said to work the blessed fruit of Righteousness, Heb. 12.11. though for a time they seem grievous ; And God saith, It's the fruit of Jacob's Trouble to purge away his sin, Isa. 27.9. Now then, If Afflictions and Chastisements be for this end to conquer sin, to make thee more holy, Woe be unto thee if they increase and multiply sin in thee; Think with thyself, God layeth these loads upon me to kill my pride, my worldly-mindedness, to quicken me up against deadness and dullness: Now how shall I ever behold God if the clean contrary be found in me, If Unbelief and Frowardness do overcome me: Do not then so much matter Affliction as Sin, for Afflictions may be sanctified to thee; They may be made happy Instruments of Grace and Holiness to thy Soul, but if sin be drawn out, then the end of afflictions is lost, and how shalt thou be helped when that which is to cure thee shall augment thy disease.

[ 5] Fifthly, It's happy to be kept from the Evil of an affliction, because of the proneness of our hearts to be tempted when we are in such provocations: Our Savior supposeth by this Prayer that it was a very hard thing to be in the world that doth so annoy and oppose those that are godly, and not to be moved one way or other to wickedness: It's not an easy thing under Tribulations, especially if they be long and tedious, not to pollute the Soul one way or other: You see Job though his Patience be so greatly celebrated, and he at the first did so graciously resign himself into God's hand, yet when his Troubles were continued, and sorely oppressing of him, then he breaks out into much Impatience and bitter Rebellion against God; Hence the Psalmist speaks notably, Psalm 125.3. The Rod of the Wicked shall not always rest on the back of the Righteous, lest they put forth their hands to Iniquity : Here you see, there is a very great danger that even a Godly man under constraint and sore Afflictions may be tempted to iniquity may do that which he never thought possible to do, yea, which will be a continual hell unto him; Oh then how comfortable and sweet a thing will it be to come out of thy Afflictions, thy Heart not condemning thee for impatience or any sinful distemper.

[ 6] Sixthly, It's better to be kept from Sin then from Afflictions, Because the latter of these are made to the Godly the Effects of God's Love: Whom I love I chasten, saith God, Revel 3. And Hebr. 12. If ye he without Chastisement ye are not Sons but Bastards ; But to be left to Sin, and to have thy Strength taken from thee to resist Temptations, argueth God's great anger; It's that way of Displeasure which he useth to Wicked men, To give them up to strong Lusts to believe a Lye, and to have hardened Hearts lest they understand; Although we see God may for a while being incensed and provoked leave even the Godly themselves unto the evil of a Temptation: Thus Peter was, David and Hezekiah were: Know then that God frowneth on thee, his Anger is gone out against thee, when thy afflictions increase thy sin, God doth not ordinarily do thus to his people, but Troubles and Afflictions they are but the Effects of his Love, and by them he fitteth and prepareth them to be polished Stones in that Heavenly Jerusalem.

Use 1. of Instruction, To show the Vanity of the Spirits even of those who are most holy, for who is not taken up with the less neglecting the greater? In Afflictions is not thy whole Soul spent how to remove them, how to be freed from them, and how few are thy Thoughts for the Sanctification and Preservation from the Evil of them? Thou thinkest with thyself, Oh when will the hand of the Lord be over? Oh that this burden were taken off, and in the mean time prayest not, watchest not, lest this should any ways distemper thee, and make thee sinful.

Use 2. How foolish they are that will run into any sin so they may avoid danger, That will bow their knees to Baal, worship the golden Image ere they will venture any misery; What saith our Savior to such, They that will thus save their lives shall lose them, God frustrates their earthly Expectations, and then Oh the woeful horror sin will leave upon them, They will find a wounded Spirit worse then any calamity in the world; They will wish, O that they had been wracked and tormented in their bodies, so that they had never committed such sins as wrack and torment their Souls: David when he had lost all heavenly joy, and all his desirable things did perish, could then tell you that sins guilt upon the Soul was worse then all the miseries and troubles that ever he did undergo.

SERMON LXXXVII. That God hath determined a precise time to every particular man in the world, how long he shall live.

THough we have gathered the full vintage of this Text, yet there remain some gleanings, of which we may say with the Prophet, a blessing is in it.

Two remarkable truths there are implied, the first in the Negative, the second in the Positive part. In the first, in the Negative, I pray not that thou shouldst take them out of the world. We may observe,

That God hath the dominion and immediate disposing of our being and continuance in this world. When his day is come, when his Decree is expired, then none can withstand; when he commands to return to the dust from whence we came, or shall say, This night thy soul shall be taken away, there cannot be any gainsaying. This truth is the more to be regarded, because it hath been doctrinally agitated by learned men, Whether there be an immovable term of life in this world prefixed to every man? and then practically it is of great concernment, as is to be shown.

[ 1] But to explain this truth, consider, First, That God hath not only determined a general or specifical time for all in the world, but an individual and peculiar for every man or woman, a general term of life God hath provided, so that none shall live beyond it. No man ever lived a thousand years. In the beginning of the world, then men were longer lived, but in Moses his time, we see him affirming the ordinary bounds of a man's life to be threescore and ten, Psa. 90. For in the wilderness by their wickedness, they brought short days upon themselves: So that all creatures have a general term of life. There is the maximum quod sic, though some live longer then others. Thus men have bounds in the general, they cannot out-live. But this is not enough, God hath appointed to every individual man, his continuance in the world, so that it is God that taketh him out of the world, when his time cometh.

[ II] 2. Though God hath thus appointed our continuance in the world, so that in respect of his providence, none could live longer or shorter, yet if we respect second causes, and speak according to them, so we may truly say, such might have continued longer in the world. Hence wicked men are said, not to live out half their days ; and Solomon saith, Be not over-wicked, Eccles. 7.17. Why shouldst thou die before thy time? Wicked men many times by their wickedness, drunkenness and uncleanness kill themselves, and sometimes provoke God to destroy them. But though they are said not to live out half their days, yet that is to be understood in respect of second causes, not God's appointment ; for so it was their whole days.

[ III] 3. Though God hath appointed the times of our abode or removal out of the world, yet this decree and appointment is brought about in the use of means. We are not to apprehend such a decree in God, that we shall live such a time, let us do what we will, eat or not, it's no matter for the use of the means. This is wretchedly to dishonor God; for though God's will doth not uncertainly depend upon thy will, yet his appointment is with great sweetness and condescension to second causes, both natural and rational, so that they are moved by him according to their natures. Therefore when Paul had a revelation, That none in the ship with him should perish, yet he tells them, that unless they continued in the ship with him, they should perish, Act. 27.31.

[ IV] 4. Therefore though God hath appointed the bounds of our life in this world, yet he hath kept it secret from us, he lets none know (unless by special revelation) the times of their death. And therefore there is a duty imposed upon all, that they use the means of life, Thou shalt not kill, reacheth first to a man's self, and then to another: Hence to live cheerfully, to use the help of the Physician are duties; Christ said, The sick need the Physician, Mat. 9.12. as for secret things they belong to God. The soldier knoweth not, whether he shall conquer such an enemy, scale such a wall, yet because his General commands him, he is ready to obey, and thus though we cannot tell, such means shall prolong our lives in the world, yet God's will cannot be neglected without great sin.

[ V] 5. God hath determined the time of our being in the world, out of justice and wrath to the wicked, out of mercy and wisdom to the godly. It's anger to the wicked, for all the while they live, they increase their sin, they treasure up wrath; so that it had been well for them, if they had been cut off by death long before. They live to make hell the hotter for them, when they die. But to the godly the time of their abode is limited in mercy. The righteous is taken away from the evil to come, Isa. 57.1. The shepherd driveth his sheep to a refuge, before the storm ariseth. The jewels are safely put up, when the house is in danger; when Simeon had seen and embraced Christ, then he had liberty to depart. The word is used in Scripture sometimes of those that are dismissed out of prison, or are dispatched, when their errand is done, or freed from a flux, or such disease that is upon them; and certainly, in these respects it may be applied, when God taketh his out of the world, it's because they have finished this work, and death freeth them from this world that was like a prison to them, yea and now a stop is put to all those lusts, that were like a bloody flux running from them; so that the time when God takes his out of the world, is from much wisdom and great mercy: They shall not go sooner, nor yet later then he willeth; and thus many times they are like that happy man, Cui sine lassitudine peractum est iter.

Now that it is God that continueth and takes out of the world, appointing everyone their set time appeareth by evident Texts of Scripture, Job 14.5. where a man's days in particular, are said to be determined, the number of his months, and his bounds beyond which he cannot pass; he speaks here of every man in particular; it is not worth while to answer the cavils against this place. So that as God hath appointed a set time for governments, and when that period is come, then all the world cannot hinder a change, as Dan. 5.25. God hath numbered thy kingdom, and given it away. Thus he doth also to every particular person. Not that men may neglect means, or do what they list, but he hath ordained this in and by the use of the means. Thus Act. 17.26. God is said to determine the seasons, and the bounds of our habitation.

2. God hath appointed the time of our abode in this world, because he is the daily preserver and keeper of us. Should not he continue the breath of life, we should presently fall into the dust, out of which we came. Thus Act. 17.28. In him we live and move, and have our being. Thus we could not stir the foot, nor move the tongue did not God enable us; conservation is a daily creation. Hence Daniel tells that great Belteshazzar, though a mighty Monarch, Dan. 5.23. that he did not glorify God, in whose hand his breath was ; If God do but blow upon the richest, greatest and healthfullest man that is, he is immediately scattered, as when we blow upon a little dust; yea neither food would nourish us, or the creatures afford any sustenance did not God give a blessing to them, as you may see Exod. 23.25. He will bless thy bread, and thy water, and take away thy infirmities from thee. Thus when the pillars of the house are removed, that must presently fall into rubbish, so when God takes away his arm man runneth into nothing; and be David be, even to admiration, so affected with God's providence in his constitution, shall not the same care be shown to his dissolution? Ps 139.16. he speaks there how curiously his body was wrought, even like any tapestry or needle work, and that all his members were in God's book. Solomon saith, There is a time to be born, and a time to die. But as the one is from God's appointment, so must the other be.

3. It's God only that appoints the time of our being in the world, because even those deaths that seem to be the most casual, and so we would think not at all under God's providence, yet are expressly attributed to him. All casual murders, they are by the peculiar appointment of God, though men that are instruments did not intend the death of such, that God is the God of death, as well as of life, appeareth Ps. 68.20. To him belong the issues of death ; if by issues be meant, the evasions and escapes from death, it asserts this truth, That it's God only who appoints when a man shall die, and when he shall not, some are now taken out of the world, some at another time, and all at the mere pleasure of God. But if you understand it, as some learned men do in this sense, To God belongs the goings out to death, then it's more plain, and indeed this is more consonant to the text, for the Preposition • will persuade this, and the use of the phrase, Jer. 15.1, 2. where some are said to go out to death, and others to captivity: so that the Psalmists meaning will then be, To God belongs salvation, which he will show to his people; but as for the wicked, he hath many ways to bring them to death. Thus you see, to God belongs the whole disposing of us, the continuing or taking us out of the world. To this we may add a parallel place, Psal. 31.15. My times are in thy hand, save me from mine enemies. They cannot destroy me, when and where, or how they please, that as it was with our Savior, he had his hour, wherein he was to suffer, so that till then, all the power of men and devils could not apprehend him. Thus it is with all men, they have their hour: Even those that by the greatest hap come to their death, are yet said to be delivered to it by God himself, Exod. 21.13. cum Deu. 19.4, 5, 6. If a man cutting of wood have the head of his hatchet fly off, and kill another, God there saith, He delivered that man into his hand.

4. We must acknowledge God doth set bounds to every man's life, because the time of their death is called their day in a peculiar manner, viz. that day God had appointed for them. Jer. 50.27 We unto them, when their day shall come, that day wherein God had appointed them for slaughter, and Ps. 37.13. The Lord will laugh, for he seeth that his day is coming. That look, as God hath appointed a day wherein he will judge the whole world, so he hath appointed a particular day for every man, which is his particular day of judgment, then he is adjudged either to hell or heaven. Thus Nathan tells David, When thy days shall be finished ; and certainly this is of dreadful consideration to every wicked man. Thou hast thy day of death appointed, thy hour of dissolution is coming, it's thy day. Now thou hast a day of jollity, of mirth and quietness, but remember this thy day is coming. Thou hast heard of the day of such a man's death, and such an one, and so thou hast thy day of death likewise.

5. If God's providence reach to the least▪ and minute things that are, much more to the taking of a man's life out of the world Mat. 6. The Sparrow falls not to the ground without God's providence. Not a bird is killed without his appointment, and shall man die without it? yea the hairs of our head are numbered ; and shall not an hair fall from an head without his appointment, and shall the head itself? This is so clear, that we would wonder any learned men should deny a prefixed term of our life.

Lastly, Our abiding in this world must be of God's appointment, because all the providential passages and works of God, are subservient to his predestination. So that our predestination might have been frustrated, if God did not appoint all our lives in this world, so Paul and Manasseh, and Austin with many others might have died before they were converted, or else when converted, but plunged into foul sins with David and Peter, then they might die in them, and not recover out of them, but God's predestination will prevent this, because our birth, our living and dying are to the godly effects of their predestination.

But let us come to the practical Use of this, because it's very fruitful, and as for the second Observation, That the world aboundeth in wickedness, and so is ready to infect and damn everyone therein, that may be amplified in the following verse. And

[Use 1] 1. Hath God appointed the time of thy going out of the world, then labor and work hard in his vineyard? He continueth thee here, till thou hast finished that service he hath appointed thee for. Thus our Savior would not have his Disciples taken out of the world, till they had seasoned and enlightened it with their good doctrine: If therefore God continueth thy life in this world, because he hath more service and work for thee to do, then take heed thou art not idle and negligent. Oh it will be very uncomfortable to thee, to have the night come on thee, and thou canst work no more, when yet thy conscience shall accuse thee. This I have not done, and that I was to do Our Savior saith, Blessed is that servant whom his master when he cometh shall find so doing, Luk. 12.47. Should you send your servant upon matters of life and death, thy child or friend lieth a dying, and he in the way fall asleep or go to idle games and pastimes, how unsufferable would it be? How greater will thy guilt be, for thou art commanded to strive, to enter in at the strait gate, to take the kingdom of heaven by violence, thy soul lieth at the stake, thy happiness is engaged, yet for all this thou livest unprofitably and unfruitfully. Oh think how sad thy account will be! Thou must go out of the world, thou canst not stay any longer, and thou wilt cry out, Oh give me more time! Oh give me longer space, my soul is not set in order! I have not done this, or that service for thee.

[Use 2] 2. Doth God appoint us our time in the world? then we are not to be sinfully dejected about the fears of death, either naturally or violently, either in an ordinary way, or from the violence and persecution of others, for the time of thy departure is in God's hand. No power in the world can send thee sooner to the grave then God hath decreed; Many of the servants of God have greatly labored under the fears of death, especially in times of persecution, and rage from adversaries. How prone have men been to fear men more then God? Now whence did all this arise, but from want of faith, that to God belong the issues of death? Nothing can destroy thee sooner then God hath appointed; What care did Herod take to kill Christ? yet that could not be; and so Pharaoh to destroy all the male-children of Israel, yet one must be kept that would be a means to destroy Pharaoh ; Live then above the fear of death, say, My times are in God's hand, it's not as man will, but as God wills.

[Use 3] 3. Do not willfully abuse this Doctrine to sinfulness, contempt of means, or neglect of duties for this poison many have sucked out of this flower, they would not hold, That God hath prefixed a term of life, for this, they think, would overthrow all use of means, all neglect of prayer, whereas this supposeth and establisheth them rather, for God who hath appointed the end, hath also appointed and commanded the means, and suppose we could not reconcile God's providence, and man's liberty in the use of the means, yet seeing the Scripture revealeth the one, and commandeth the other, it's good for us to rest therein.

[Use 4] 4. Be content under the hand of God, that takes thy dearest relations out of the world. Imitate Job, The Lord hath given, and the Lord hath taken. Art thou the Judge of the world? Art thou the preserver of men? Why then dost thou murmur if God do what he pleaseth herein?

[Use 5] Lastly, Let the jolly and wicked sinner know God hath appointed his day. Thou shalt not be always eating and drinking, and making merry in this world. Oh what a confounded man wilt thou be, who hast no other hope or comfort, but what is of the world!

SERMON LXXXVIII. The Heavenly man much improved by much considering that he is not of this world.

OUR Savior had immediately before in the tenth Verse urged this Argument in his Prayer for his Disciples, and here we see within so little a space he repeateth it again.

Though therefore we have handled this already, yet because it is repeated again, and it is well observed that those things which our Savior did more then once say they have some notable Excellency, and deserve a second Consideration, according to that old Rule, Pulchra sunt bis dicenda ; And in the Hebrew there is often a Gemination of the Word for the more Efficacy and Certainty; Because I say it's thus repeated by our Savior who had infinite Treasures of Wisdom within him, who was the 〈 in non-Latin alphabet 〉 , and could not be straightened in words, Therefore let us also have a second improving of it: You see the Argument that it is twice repeated, They are not of the world, God is entreated to preserve them because they are not of the world even as Christ is not.

The Explication of this you have heard already, Therefore I proceed to the Observation.

Obs. That it's good for the People of God often and often to meditate on this, That they are not of the world ; This is a Truth that unless unfolded and drawn out, We can never see the Excellency of it, unless you rub and pounce this matter into powder, you can never find the sweetness of it if you do not as they did to the Sacrifice open it and cut it in pieces, laying every part by itself methodicaly, you cannot see the inward excellency of it: The people of God are not of this world, they are in it but not of it, They are 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 Sanctified and set apart from the common use of the world, as in the Jews Pedagogy, Vessels and Garments, and Persons were set apart only for a sacred use; Hence they are compared to Stars that shine in a dark night, thus are they in a crooked Generation, Phil. 2.15. As the Stars are not compounded of sublunary matter, neither are they capable of such destructive alterations, as sublunary and material things are, So it should be with the Children of God.

Now there are two main Grounds and Reasons, or Springs from whence the people of God should so often reflect upon this, That they are not of the world.

[ I] And the one is of Instruction to duty,

The other is of Consolation and Comfort.

The due Meditation of this will abundantly instruct to duty in these particulars.

First, It will make us heavenly-minded, and take away that predominant earthliness in us which makes us incline downwards; The • one doth not more naturally fall to the ground then our Souls till regenerated move to earthly things; Now the Apostle argueth to the People of God Col. 3.1, 2, 3. If ye be risen with Christ, seek those things that are above, and set your affections upon them : Oh this is a great matter, when not only our mind and tongue but our affections are set on things above; The Affections are like wings to the bird, like fire among the Elements, it assimilates and turneth everything into fire; Thus where the believer affectionately remembers he is not of the world, he crieth out as the Maid ready to be ravished under all inordinate and worldly thoughts, What do you come to overwhelm me for? He runneth away as Joseph from his Mistress, how can I do this and sin against God? The Apostle speaks in the Name of all Believers, Phil. 3.20. Our Conversation is in Heaven ; Thus as the Sun in Heaven though the Beams of it shine upon Dunghils and noisome Jakes, yet it's not defiled; So the Godly though they live in a noisome, sinful, and wicked world, yet they are not stained therewith because their Conversation is in Heaven, and as the Bird as long as she soars on high is out of all danger from the snares and gins of the Fowler: Thus the Child of God as long as his thoughts and his affections are kept above, and are out of reach, they receive no defilement from these things below; Oh then let the Believer remember he is not of this world, and this will inflame him, it will be a fiery Chariot to carry him up into Heaven: But because to be heavenly-minded is a general, and particular things do most inform and affect, Singularia sunt, quae pungunt.

Let us branch it out in particulars, and show you wherein a Godly man, remembering he is not of the world doth express his heavenly Conversation, and that emptieth itself into these streams.

First, He mortifieth and moderateth his heart and affections even to lawful things, 1 Cor. 7. The time is short, Those that marry must be as if they married not ; Grace doth alter the palate of Nature, so that like old Barzillai they take not that delight which once they had in the comforts of the world; Nature is content with few things, but Grace with the one necessary thing which is God himself ; If then thy heart be like a water overrunning the banks, and so be muddied, stop thyself, and remember thou art not of this world, and therefore thou darest not over-love or over-desire, or go beyond thy bounds; Thou hast indeed these mercies but as if thou hadst them not; Truly this is an excellent discovery of an heavenly heart, when this Ivy doth not so cleave to thee as to consume thee; When thou canst so eat, drink, and enjoy all earthly and worldly Comforts, that yet thou do not distemper and disease thy soul.

Secondly, An Heavenly Heart is in these worldly things, when they are made but the secondary and the less principal ; They are the Stars not the Sun; This our Savior makes a fundamental qualification to every Disciple; He that loveth Father or Mother more then me is not worthy of me, Matth. 10.37. The Godly man therefore hath Christ lying nearest to his heart, There must be nothing above him, equal to him, as David expresseth this predominancy often, Whom have I in Heaven but thee? And My Soul breaketh for the longing it hath to thee at all times ; And God was his Portion; The Light of his Countenance was better then Life, and all Earthly Comfort.: If therefore thou rememberest thou art not of this world, Earthly things shall be admitted only to the Court of the Temple, not to thy heart which is the Holy of Holies; They are kept at the bottom of the Hill not suffered to come up to the Mount; There is no man if not truly regenerated, though never so great in parts and expressions of Religion, that giveth Christ the better part of his Soul; That gives the Superiority to him; As in the Sacrifices of old, all the fat was to be burnt unto God; Oh then awaken thyself in this matter, if thou art not of the world then God and Christ are in the uppermost room of thy heart, They are more unto thee then ten thousand Creatures; To say, thou ar • no profane person, no wicked person, is a poor and a small matter; But art thou one to whom Christ is more then Wealth, then honor, and all Greatness?

Thirdly, The man that remembers he is not of the world dareth not sin against God to obtain the greatest advantages here below ; This doth necessarily follow from the former, For if once he be so heavenly as to love God and Christ better then all, then he will do nothing that he may lose them: He will not be so foolish as to take Dirt, and to lose Gold: Hence those Hearers that had the Cares of the world choking the good Seed, and those Apostates that fell off in Persecution, all these did serve Mammon, and not God, for when it comes to this, here is an offer and choice, either I must lose God or this worldly advantage: If thou wilt take the present world and leave Christ, this cannot stand with an Heavenly heart: I do not speak of some particular passages, for the Flesh sometimes overcometh the Spirit, but of an habitual and constant course; Therefore it was a full discovery that Moses was not of the world, when he chose the Reproaches of Christ rather then all the Treasures of Egypt: This an earthly heart would never have done.

Fourthly, The man that remembers he is not of the world, desires not, neither rejoiceth in worldly things any further then thereby he is made more serviceable to God and instrumental te his glory ; All these earthly things they are Talents, and we are called Stewards, Now the Steward looks not upon the money and Rents he receiveth as his, he rejoiceth not in them as his own, He is to improve all for the best to his Masters use; Thus the heavenly Christian doth, This Health, This Life, These parts, These Comforts they are none of mine, I am but a Steward, I must give an account what improvement I have made of them; This is a notable discovery of thy heavenliness, when thou art thus affected.

Fifthly, He that Considers he is not of this world, his Heavenly-mindedness is discovered, in that though he be in the midst of all these businesses, yet he labors to keep his heart holy and fervent ; His Shop doth not dead his heart, his worldly affairs do not dull the Edge of his Spirit, but he can delight in God, call him Father, be fervent and effectual in Duties: Not but that the most Heavenly man which is finds and complaineth of much deadness and dullness: They can be affected with worldly things but not Heavenly, only they are sensible and complain of this dead heart; That as they mourn over a dead Friend, a dead Child, so they do over a dead heart, only herein they strive and labor, that no worldly thing may any whit abate their Affections to God, That they may cry out, and say, O Lord, how gladly would I be enjoying of thee, but that this world will not let me; Truly these strivings and resistings of the world do very much argue thy spiritual and heavenly heart.

Sixthly, The Heavenly Heart would not be always in the conflicting part of Grace, but in the triumphing part which is the more heavenly work, for as one Star differs from another, So one part of Heavenly work is more excellent then another; To grapple with Lusts, to fig •• with sin, this is Heavenly work; But to enjoy God, to rejoice with joy unspeakable, and full of Glory, this is more Heavenly: Now the Israelites did not so much desire the destroying of the Canaanites, that they might be refreshing themselves with the Milk and Honey of the Land; As the People of God groan to be above an earthly, a proud heart, lustful heart, that they might enjoy the sweetness of grace.

Seventhly, The Heavenly Heart considering it is not of this world doth therefore long for and hasten the Coming of Christ ; We are daily to pray that Christ's Kingdom may come, and the Godly are described by this Expectation, Heb. 2.29. They look for, and hasten the Coming of Christ ; 2 Pet. 3.12. The Church crieth, Come Lord Jesus, Come quickly ; She prayeth vehemently, as if she could not stay till he did come? That as Sisera's Wife stood looking out of the Window expecting her Lord's Coming in Triumph, Thus do the godly, and therefore they are to lift up their Heads, Mat. 24. Then their Winter is over, and their Summer is come, Then shall there be no more sins, no more cares, no more clogs nor troubles, thou shalt take thy leave of all these.

Lastly, He that is not of the world delights in such things that do either beget or increase spiritual and Heavenly Life ; Now all the holy Ordinances of God are appointed for this end, Prayer, Preaching of the Word, the solemn Assemblies, holy conference, all these things are like Wood to keep the Fire always burning; You may see the Expressions David useth about the Ordinances, The Word was sweeter then the honey and the honey-comb : In his Banishment there was no earthly thing troubled him so much as to be restrained and kept from the Solemn and Divine worship of God; That heart must needs grow cold and dead, that is not often enlivened by these, it will quickly be like a barren Wilderness, if these Clouds drop not on it; The same Word that begat thee unto a spiritual Life, must increase and continue thee therein.

[ II] In the second general place, It's good to remind ourselves often that we are not of the world hereby to press ourselves to a Non-conformity and Non-compliance with it, Rom. 12. Be not conformed to the world but transformed in your mind ; We are not to love or delight in what the evil world doth, We are not to do as they do; Though it be the greater part, and though a multitude go that way, yea, though all the world go in an evil way, and though but one man yet thou wilt not symbolize with it; And truly this we ought to press upon ourselves, how often are we ready to say with that man concerning the Mass, Eamus ad communem errorem, Let us go to the common Error, Who will swim against the stream? Who is like that River Alpheus that though it empty itself in the Sea, yet keeps its own sweetness, and is not infected with the saltness of that water? Oh what a comfortable Testimony of grace is it, to be such an one that the world neither by its flatteries or its frowns is able to put thee out of a good path.

[ III] Thirdly, The frequent meditating on this, that we are not of the world will make us admirably love and commend the Grace of God: For whose heart will not move within him when he shall consider how many thousands of the world live and die in that worldly disposition, yet God hath separated me from it? Yea, how many of thy acquaintance, of thy Kindred, of thy near Friends, are yet of the world, and thou art not? So that the experimental knowledge of this will fill thy heart and mouth with joy and praises; God hath in this done more for thee, then if he had given thee the whole world.

[ IV] Fourthly, The knowing and thinking this that they are not of the world will make them be content and patient under the afflictions and troubles they meet with in the world ; For seeing they are not of the world they matter not how it is with them; Their happiness and misery is not bound up in this Orb; They are Pilgrims and Strangers, and no wonder if such do not matter the accommodations they find in the way; If they come to an unfurnished Inn they will make a shift, they will say, it is but for a night, and thus if we are not of the world, though God lay this chastisement upon us, though he raise up that trouble against us, yet it's but a night, they are not of this Country, and therefore cannot be undone here.

In the 2 ^d place, The often reflecting upon this, that we are not of this world, will bring much consolation : For

1. Hereby God will take the more special care of us, and vouchsafe the more powerful protection unto us, We are not of the world, Therefore under all the wrongs, troubles, and injuries of the world, we are to look up unto God, if God love his own Name, he will do good to such who are serviceable to all his.

2 Here is Consolation, Because they have the fit qualification of theso who come under Christ's Prayer ; You see that which makes Christ so earnestly commend them io his Father, is because they are not of the world, The effectual fervent prayer of a righteous man prevails much, how much more will Christ's prayer?

3. Here is Consolation, That because we are not of the world, therefore God will at last take us out of it to Eternal glory ; The godly are of heaven, and heaven is their proper place; That as it's said of our body, Dust thou art, and to dust thou shalt return, So, of heaven thou art, and to heaven thou shalt return.

[Use 1] Use of Exhortation to the Children of God, Art thou not of the world then dwell on this, improve this, do not make thyself like a worldling, Are they proud, passionate, earthy, envious? Do thou abhor to be so, Shall such a man as I make myself like the vile ones of the Earth? Neither be thou daunted, because the world revileth, rageth, and walketh contrary to thee, Shall the Star leave its glory and come to be a clod of Earth? Say with the Olive-Tree and Fig-Tree, Shall I leave my fatness, and become a bramble or a briar? It's the envy and malice of the world that sets against thee, such soar eyes cannot abide any dazzling luster.

[Use 2] Use 2. of Admonition to those wicked men that are of the world, not to think it strange if there are some who dare not run into the same excess of Riot with them; Do not complain of their rigidness and singularity, that they have no good fellowship with them, and so are not fit to live in the world; How can two walk together except they be agreed? unless there were the same natures, the same principles, never think there can be the same hearts, yea, do thou by them be admonished and hasten out of this world by an heavenly change upon thee; It's no staying in this Sodom, in this Babylon.

SERMON LXXXIX. Of growth in Grace, showing that, and how many ways, a Godly man may be more sanctified.

HItherto our Savior hath prayed for the preservation of his Disciples in this world from the evil thereof; We now proceed to the second main general part of his Petition, which is their Sanctification.

So that in this verse we are to take notice of the Matter itself prayed for, Sanctify.

2. The Subject, Them.

3. The Instrumental cause, Through thy truth.

4. The Description or Explication of this, Thy Word is Truth.

We will conjoin the Matter prayed for, and the Subject together, Sanctify them.

The word to sanctify is of a large signification in the Scripture; but to our purpose, here are two principal ones,

First, To sanctify is often to consecrate and set apart to an holy use; and thus many expound it, that our Savior doth by this prayer commend them unto God in their Ministerial labor; That as the Priests of old were sanctified by many external Rites, so are the Disciples in a spiritual manner by Christ at this time; and this appeareth probable by the verse following, As thou hast sent me into the world, even so have I also sent them into the world. This therefore is part of the meaning, but I shall refer the considering of that notion to the next verse.

The second general and frequent use of the word, is to make inwardly holy, by renewing all the parts and abilities of the soul, to walk in an holy manner; and in this sense it is partly to be taken here, because the Word of God is the instrumental cause of it.

And if you ask, How could Christ pray for the sanctification of his Disciples, who were already sanctified?

To this the Answer is easy, That he prayeth for the continuance of, and increase in sanctification, That they may be more and more increasing in holiness; for no man is come so far, that he cannot go further, he is not at the utmost of holiness. Hence we see the Scripture speaking of, or supposing persons already godly, doth yet exhort and command Sanctification still, 1 Thess. 5 23. I pray God sanctify you wholly, and preserve your whole spirit, soul and body blameless. Here those that are already sanctified, yet are prayed for, to have a further degree, and deeper rooting of Sanctification.

So Ephes. 4.23, 24. There he writeth to such as are already converted, That they be renewed in the spirit of their mind, and that they put on the new man ; yea to these Disciples our Savior speaketh, Matth. 18.3. Except ye be converted, &c.

By this you see, That even those who are sanctified or converted, may be more sanctified, and converted more closely to God: For although it be true, That if Sanctification be strictly taken for the same with Regeneration, then it's the infusion of a supernatural life at once: So that as a man is born but once naturally, so we may say, he is regenerated and sanctified but once; yet take it more largely for the improving and increasing of grace thus put into us; then we are to be more converted, and more sanctified daily; and in this respect, Sanctification is said to differ from Justification, because the former doth admit of degrees, and is more or less, but so is not Justification.

Observ. That whereas the Disciples, though already sanctified and made holy, yet are prayed for, that they may be more sanctified. We may gather,

That the most holy men that are, are yet to be more holy. It's not enough to be once called or converted, but we are to grow in grace. As it is not enough for a child to be borne, but he must grow up to be a man. Thus Revel. 22.11. He that is holy ( 〈 in non-Latin alphabet 〉 ) let him be holy still ; and 1 Cor. 7.1. Perfecting holiness.

This is a very necessary point, for our Savior John 15. saith, He chooseth us, that we may bring forth more fruit: Doest thou increase in thy faith, in thy heavenly-mindedness, in thy zeal? Thou canst bless God, when thou findest thy health and bodily strength better, when thou findest thy estate increase, and why then art thou not more desirous, and rejoicing to see thy heart grow better, to see thy soul more sanctified? And indeed concerning the former things, our Savior saith, Which of you by taking care can add one cubit to his stature? But here by fervent and constant prayers, we may add many cubits.

But to open this Doctrine, Let us consider, How many ways a godly man may be more sanctified, and that is seen in several particulars.

First, He may be more sanctified intensively, by adding more and more degrees to the grace he hath received. Our Love, our Faith, our Patience, even all our Graces are capable of augmentation. It's not with us; as with Christ, who received the Spirit without measure ; so that Christ could not be more holy then he was; he could not do anything more obedientially to God, then he did, nor love God more then he did; but we may all cry out with that man, Lord, I believe, help my unbelief ; Lord, I love, help my want of love: Therefore James 1.4. we are exhorted to let patience have her perfect work ; Even as Apelles upon all his Pictures would write Faciebat non fecit, because he would still be perfecting it; thus are we to all our graces. Hence are those daily exhortations, To grow in Grace: Even a Paul, even the tallest Giants are to grow in Grace. Paul saith, He knoweth but in part, 1 Cor. 13. and then he can but love in part, and believe in part: Oh then, this is of great concernment, to think that thy best graces may yet be made far better! Thy Grace is nothing to a Paul's, and a Paul's is nothing to the Law, or the Rule, Look to it then, and be as desirous to grow in Grace, as ever thou wert to get into the state of Grace.

Secondly, We may be more sanctified extensively, in regard of the Objects about which our Graces are to be exercised, and in respect of our Relations.

1. There is an extension in respect of our Objects of Grace. As we are bound to do better then we do; so to do more then we do. What godly man is there, that can say, he hath done all things God required? Art thou not guilty of many omissions of duties? Thou hast not reproved, mourned, prayed for others; Thou hast not done that spiritual and temporal good thou shouldst. Paul excused the Philippians that they would have done good, but they wanted an opportunity, Phil. 4.16. But how many times have we an opportunity, and we want hearts? John could write to that pious Gaius his Host, 3 John verse. 2. to wish that his body may be in health, even as his soul prospered. What a glorious commendation was this? It was better with his soul, then his outward man. Now we cannot say thus of ourselves, because we are not diligent and industrious to do more then we do. Certainly, every godly man may be astonished, when he shall consider, how broad the Commandments of God are, and how narrow his heart is grown in doing more then thou hast done.

2. Thou mayest be sanctified extensively, by the Relations that thou doest take upon thee, when made an Husband, a Wife, a Minister, a Magistrate, here thy holiness is to extend further, God requireth more of thee, and that godliness which would have served thee before, will not now. While the Apostles were private men, they needed not that Sanctification which they were to have as Apostles. Hence we see the Apostle diligently in his Epistles, informing Husbands, Wives, Children and Servants of what they have to do: And certainly, the grace of our Relations is an excellent evidence of our holiness in the main: If the Heathen could say, He was not Bonus vir, that was not Bonus civis, not a good man, that was not a good Citizen: So may we say, He is not a good Christian, that is not a good Minister, a good Magistrate, a good Husband, a good Servant. The Apostle bids Archippus fulfill his Ministry: And thus Ministers are exhorted to look to the flock over which God hath set them. Oh then see, if thou mayest not be greatly sanctified in thy Relations, if they may not be filled with more Wisdom, Patience and exemplarity of Conversation! Alexander wept, because there was no more Worlds, he wanted work. But to be sure, thou hast more then ever thou canst turn unto: Every Relation requires a new grace, or a new exercise of grace: So that here is no time for thee to sit down, or to be still, as if all thy enemies were conquered.

Thirdly, We may be more sanctified in the deeper radication of Grace in our hearts. It's a Philosophical Dispute, Whether accidents are intensed by addition of degrees, or a deeper radication of them in the subject? We may conclude, That grace in the heart is both ways improved, and for the rooting of it in the soul: This is so great a matter, that the temporary believer is in this respect as well as others, mainly differenced from the true believer. Though they had some root, yet they had not root enough, and the unwise builder did not dig deep enough; for this therefore the Apostle prayeth, even in reference to such as were already rooted in Christ, that they may be more rooted, Colos. 2.7. Rooted and built up in him. And to this purpose are all those Exhortations of being steadfast and immovable, of being strengthened, stablished. settled, 1 Pet. 5, 10. as there the Apostle prayeth remrkably. There is no man hath laid so sure a foundatinn, but he may make it more sure: No man is so established, but he may be more established: Is it not a terrible thing to see the fall of many Cedars in Lebanon, of many Stars from Heaven? And why is all this? They were never established deep enough, they never took more root downwards; like unwise builders, they attended to make a glorious upper-room, and stairs in the house, but mattered not the foundation; and certainly, though the child of God, even of the lowest form, be so far rooted, that he shall never fall away, yet this establishment and stedfastness of his, is not by his own power and strength, it's God that keeps him, neither is it continued, but in the constant daily exercise of holy means: Oh then every day be endeavoring after this, Lord, grace is not rooted in me enough, it's too superficial! Oh that I could say, I no longer live, but Christ within me! Oh that it were like leaven diffusing it's power over me, the Promise is Jer. 31. I will write my Law in thine inwards parts, in the midst of them! So that grace shall be habituated in thee, and sink as deep, as ever original sin did in thee.

Fourthly, We may be more sanctified Subjectively, that is every part of the soul may be more thoroughly sanctified every day: as in that place, 1 Thess. 5.23. Hence to the converted Ephesians, the Apostle exhorts, as you heard, both a further renovation of the mind, and of the will and affections, Ephes. 4.23, 24. In the mind, How greatly may we be more sanctified, have more illumination, more heavenly knowledge of God and Christ? Thou art to grow in knowledge more and more; Paul was once like a child, but he became a man; The Apostle Heb. 6. doth severely reprove those that continued babes, and were not carried on to further perfection. It's both a shame and a sin, that thou hast yet no more knowledge, and heavenly understanding, by the Ministry thou hast enjoyed so many years. Again, the mind is to be more sanctified by a more firm and solid faith, the Apostle then directs, That they should be steadfast and sound in the faith, not tossed up and down with every wind of doctrine. Their increase of faith may be both in the Objects believed, though for the things necessary to salvation, the knowledge of them by the Spirit of God is promised to every believer, yet there the superstructions in Religion, which according to the means we enjoy, we are to believe. Therefore the Apostle, 1 Thess. 3.10. showeth his earnest prayer to come to the Thessalonians, that he might perfect what was lacking in their faith ; which could not be meant in regard of foundations, but superstructures; not essentials, but additionals. Thus they are to grow in the doctrine of believing, but then in the manner of believing, that is the proper way for all to grow. To believe more certainly, more firmly, more practically. Therefore though the fundamentals of Religion cannot be augmented: No necessary truth to salvation can be revealed, which was not known before, yet it may be more strongly and clearly believed. And this is the end of all Authors, that write against Heretics of all sorts, not to bring a new Religion into the world, or new Articles of Faith, but to cause a more clear and firm assent to those things, which the subtlety of Heretics had obscured. Further, Their minds are to be more sanctified by holy thoughts, heavenly-Meditation: For what godly man doth not perceive vain thoughts creeping into his soul, as the Frogs did into Pharaoh 's Chamber, whether he will or no; and as for a fixed heavenly-Meditation, it's an unknown duty amongst Christians.

Thus as the mind is to be more sanctified, so we might show all other parts of soul and body. The will of a man is to be more bowed, and made more vehement and powerful in the things of God. To overcome those velleities and incomplete wishings which are so apt to undo us, To go beyond Paul, as Paul himself desires to overcome himself, Rom. 7. What I would not, that I do. To have this no longer, but what I would, that I do. And for the Affections, who is not sensible, what further Sanctification they need? Sanctified anger, sanctified desires, How beautiful and comfortable would they be? Who doth not find them overrunning and going beyond all bounds, so that nothing can order them within their limits? The Body likewise, though that be the brutish part, yet the Apostle prayeth for the sanctification of it, which is then done, when it's no more instrumental to sin ; the eyes, the hands, the tongue have an holy watch over them, and are employed for God. Thus you see that every part of the whole man admits of further Sanctification. A man cannot look over all that he hath and doth, as God did on his works, and see all exceeding good, so as to rest thereupon, and work no more. We may see every day more to be done, and so never come to a full Rest, till we are in Heaven.

Fifthly, We are to be more sanctified Objectively, that is, Those objects revealed in the Scripture, we are to partake more of, to receive more sweetness and fullness from. Doth not the Apostle pray for the Ephesians, of whom he affirmeth the glorious privileges of the Gospel? Yet Chap. 1.17, 18, 19. That their eyes may be enlightened to know what is the exceeding power of God to them that believe. And again Ephes. 3.17, 18, 19. That Christ may dwell in your hearts, that ye may be able to comprehend what is the breadth, and depth, and length of God's love. And lest it should be thought, that we are able to do this to the full, he addeth, And to know the love of God, which passeth all knowledge ; Yea, the very glorious things of the Gospel, even in this life are such, 1 Cor. 2.9. That eyes have not seen, neither hath it entered into the heart of a man to understand. There is as much in God, in Christ, in Faith, in every Scripture-truth, that thou mayest make it new to thee every day. Christ may be a new Christ, Heaven a new Heaven; for every divine Truth is like some stately and magnificent Palace, wherein every room affords thee some new wonder and delight; and this is the reason why John 4. Christ saith, He that drinketh of that water, which is Christ, shall never thirst more: Oh then this is our great sin and our hindrance also, that such dainties are in the Gospel, and we do not suck them out! There is no heavenly promise or comfort, but if thou didst go to draw out of it, thou wouldst find it a deep Well, which can never be drawn dry: Oh then know, if Christ and holy things do not ravish thy soul, it's because thy heart is narrow! How can a vessel with a narrow mouth, receive all the water of the Sea into it?

SERMON XC. The Contraries to Growth in Grace. A Comfortable Advertisement to such as mourn under their Sence of not Growing; With Reasons of the Necessity of Growing in Grace.

THose that are already sanctified may yet be further sanctified, and that in several particulars, as you have heard.

There remain some other Instances to be added, wherein this increase of Sanctification may appear.

And the first which is also very remarkable is, That our Sanctification is to grow efficienter, by way of inviting, exhorting, and bringing home others to it ; For thus we are more sanctified when we are enlarged to sanctify others instrumentally; This some take to be the meaning, Joh. 15.8. where Christ tells his Disciples, that herein his Father is glorified if they bring forth much fruit ; And verse. 16. I have ordained you that you should go and bring forth much fruit, which is in respect of their ministerial employment; So then if thou askest how may I be more and more sanctified? The Answer is ready, Be sanctifying others actively and instrumentally: Think it the greatest honor in the world if thou art a means to make others holy, for though God would use no means or Instruments in the Creation of the world, yet he will in the Creation of the New Creature: Now Ministers they are by Office appointed to sanctify others: The word or Truth which is the Instrument of Sanctification is published by them; Therefore a sanctified Minister doth desire nothing more then to have a sanctified people, he desireth that it may be a Vineyard, a Garden, not a Wilderness that he is to till and look to, he crieth out with Rachel in a spiritual sense, Give me Children, else I die ; All his Study and Sermons tend to this, that his Hearers may be sanctified, and certainly if Christ himself endured all that reproach and shame for Souls, he desireth to have the same mind that was in Christ; That as Christ is promised to see his Seed after the Travel of his Soul, So doth he pray, that after all his pains and endeavors he may see an holy Seed; So that your Sanctification is that for which we pray and preach, yea, private Christians in their way are to increase in their Sanctification by promoting it in others, Psalm 51. when David had recovered out of his sin, then would he teach transgressors their ways, When one Disciple was converted, presently he goeth and calleth his Brother: Oh the admirable Zeal that Paul shown to his Kinsmen after the Flesh, that he could wish to be an Anathema for them ! You that are Parents grow in this active Sanctification, Let not God alone by Prayer until your Children be sanctified: What a Comfort would it be unto you to be both the Natural and the Spiritual Fathers of your Children: Thus ye that are Masters grow also in Sanctification by Sanctifying Servants, by having a Sanctified Family: Oh it's to be be feared thou knowest not the Worth and the Excellency of a sanctified Estate, or the danger of an unsanctified one, that art no more diligent to call others out of it, if rightly apprehensive herein; Thou wouldst do as the Angel did to Lot, while he lingered and tarried in Sodom, pull him out by violence as it were, that he might not perish; Philosophers say, There is this difference between those Creatures that are generated of putrid matter, and such as come of their kind, that the former though they live and move, yet cannot generate the like, or propagate individuals, because they come of putrid matter, and certainly it's thus here: Those that are indeed born of God, and have that Divine Seed in them, all their Care and Delight is to bring others into the same estate and condition also, but then those who profess holiness from carnal and corrupt ends, they care not for this work of Conversion in others, like Adulterers that respect not Children but their lusts.

Secondly, We may be more sanctified in the better improving of the means of Sanctification, For God he hath appointed spiritual Ordinances, the good managing whereof will greatly advance the Principles of Sanctification within us: Now the Ordinances are Prayer, Hearing of the Word and Sacraments, and whatsoever holy Institution Christ hath appointed and decreed for to make us better; The way therefore to be more Sanctified is to pray better, to hear better, and indeed it would be well if thou didst set upon the Reformation of thy Corruptions, but not only of them but of thy Duties also; Not only to resolve I will be proud no more, and earthly no more, and passionate no more, but I will not pray so formally, so coldly, nor so negligently as I have done anymore; A man that groweth better in his Health, eats his meat better, and doth digest it better; And thus if thou wilt proceed from Holiness to Holiness, Thou wilt pray with more Zeal and Faith, hear with more attention and fear: It's impossible you should ever grow in Sanctification unless you do begin to amend in your duties, As the Disciples were mending their nets, else they could get no fish.

Thirdly and Lastly, We are to be more sanctified in respect of Continuance and Duration ; It is not enough that thou wert once made holy and Righteous, but thou art to continue and persevere therein to the end; For how many did begin in the Spirit, but yet have ended in the Flesh? You have a terrible Instance Hebr. 10.29. where a man said to be Sanctified by the Blood of Christ is yet said at last to tread underfoot the Blood of Christ, making no account of it: It is true this man was not truly Sanctified, for then he could not have so totally apostatized, for he had some imperfect and inchoate motions of Sanctification, He was an Embryo and did prove abortive, and thus all the Ages of the Church have given sundry and sad Instances of such Hypocrisies and Apostacies: Therefore the Apostle John Revel. 22.12. after the divers Visions and Revelations he had about the Church, he concludeth, Let him that is holy be holy still, Let him continue and persist in his Holiness, So that whatsoever changes and alterations there may be in the Church, yet thou art not to change or to vary in thy Holiness, and certainly such is the opposition, and so great are the Contrarieties to all Sanctification in Heavens way, That it's a wonder of wonders that a man is not deprived, doth not lose all, or be discouraged out of it.

In the next place Let us illustrate this Growth in Sanctification by the opposites and contraries to it, and they are,

[ I] First, Idleness, Negligence, or Security ; He that is idle in his outward Calling can never expect to increase in his Wealth, Poverty comes like an armed man upon such, and thus it is with him that is lazy in his spiritual Calling: As Solomon observeth of the Sluggard, He passed by and saw his Field full of Thorns and Briars ; Thus it is with everyone that liveth negligently, his whole life will immediately be filled with all kind of vice and folly. Want of Exercise doth breed Diseases in the body, and so neglect of spiritual Exercise doth consume the Soul, Idleness and further Sanctification can be no more consistent then light and darkness together.

[ II] Secondly, Barrenness, This is the fruit of Idleness: As the Apostle saith, He that doth not work let him not eat, Let him starve if he will; This is also true here, He that will not labor in a spiritual manner, he shall not eat, he shall neither have more Grace, or more comfort, Barrenness in one that looketh to Heaven is a very heinous sin, Heb. 6.7. The Earth which drinketh in much rain, and yet is barren, is nigh to cursing ; Did not our Savior say to the Fig-Tree that had no fruit on it, Never fruit grow on thee more, Matth. 21.12. So that God punisheth barrenness with barrenness: It's thy sin to bear no fruit, and it shall be thy Curse; How severely was that unprofitable Servant dealt with, who though he did not embezzle his Masters Talent, yet because he hid it in a Napkin, and did not improve it, Therefore he is commanded to be cast into utter darkness, Matth. 25.30. Tremble then under all manner of unfruitfulness and unprofitableness, Say, How doth this agree with Growth in Grace?

[ III] Thirdly, Another great opposite to further Sanctification is Apostasy and declinings in godliness, which are either gradual in the truly godly, or total in him that appeareth to be so only, Rev. 2. God's great Controversy with some of those Churches, was because they fell from their first love, and they are commanded to strengthen the things that are ready to die ; This is to be a very Antipodes to increase in grace, when thy Sun doth not stand still, but go backward, and still more backward; Oh fear these Consumptions of the Soul, Thou hast not the life, the vigor, the zeal of Grace once thou hadst, thou art not the man thou wert once; Thou art like Sampson that hath lost his strength, like old Barzillai that canst not take thy wonted delight in heavenly things, Oh be afraid of these languors, and repent from whence thou art fallen; But the godly Soul may be hereupon dejected, and question whether ever it were truly sanctified or not, for they find much decay; They have often dead and cold hearts, yea, they are not as lively as they have been, They are even turned into stones, and are like Idols in Christianity, having eyes they see not, and hearts they understand hot.

[ 1] 1. Art thou thus exercised, Despise not this Chastisement of God, yea, make an advantage of it; To feel the disease is the way to be cured; Bless God that hath done thus for thee, that though thou dost not grow in grace, or increase, yet thou seest this decay, and bewailest it; A man that sees he goes behind in his Estate, and layeth it to his heart, he will be careful to prevent it betimes.

[ 2] 2. Know these humiliations and bewailings are a kind of further Sanctification in thee, For to grow in Grace is to discern more and more our Imperfections, to be acquainted with all the need and wants that we are in; As he that groweth in Learning seeth how much he is ignorant of, and thus he that groweth in holiness, he seeth himself more unholy then ever, he thinketh he hath less Grace then ever, because he is more tender and discerning then he was before; As a man recovering out of a disease is more sensible of pain and his weakness then he was in the height of his sickness.

[ 3] 3. There may be a growing in gifts and parts, and a growing in Greece ; This distinction is greatly to be marked, for a Christian through bodily distempers and old Age may decay in parts, not have the memory, nor the activity, or the hot affections he had once, and yet be a more mortified and solid Christian, for Grace will not cure a man of bodily Diseases or of Old Age, and because the Soul doth work dependantly upon the body, as the body it's Instrument doth decay, so are the Souls Operations impaired thereby; But be not discouraged, this is not a decay in Grace, it's only in parts and gifts, or a bodily constitution, which though comfortable mercies, yet are not Essentials to grace; On the other side there are too many that increase in Knowledge, that are enlarged in parts, but decay in grace, yea, their corruptions and lusts grow with them.

[ 4] 4. Distinguish between a further Sanctification in respect of the solidity of it, and the affectionateness of it ; Every decay in affection is not presently an abating in grace, for godliness lieth chiefly in the mind and will, If these be solidly established and really bent for God, Though affections be not passionately and sensiby put forth, yet thou mayest grow a more sound and firm Christian.

[ 5] 5. There is difference between a further Sanctification, and the certainty and evidence of it ; Many a Christian groweth in holiness, yet he is not sensible of his growth as in nature a man groweth, yet doth not perceive it; What our Savior spake of the spreading and growing of the Gospel, is true also in respect of Sanctification, Mar. 4.27. It's as if a man should cast Seed in the ground, and should sleep, and rise night and day, and the Seed spring up and grow he knoweth not how; Thus the godly they shoot out in grace, when yet they do not perceive it, yea, sometimes they are tempted to the clean contrary.

[ 6] 6. Grant it be true, that thou art less sanctified then before, thou hast decayed sadly, Let this then quicken thee up to make the more haste for the future ; Let this stumbling make thee get ground, Sometimes a David, a Peter, are left to fall, that they may rise and go the faster; After some diseases the child groweth more then ever, The Traveler that hath overslept himself, doubles his pace; Thus let thy very decays do good to thee.

In the third place Let us Consider the Reasons, why that it's not enough to be sanctified, but we must be more and more holy every day.

[ 1] And 1. We are not sanctified to stand still there, We are yet in the way, we are not yet come to our journeys end; Hence our Christianity whilst in this Life is compared to running in a Race, We are not come to the term and end of our Sanctification, when we are first converted, We are but put into the right way to happiness, we are but beginners; We have much work to do ere we shall receive a Crown of Glory : You see that glorious Saint Paul, who labored more then they all, yet Phil. 3.14. I press towards the mark, forgetting the things that are behind.

[ 2] 2. We are further to be Sanctified, because there remain Relics of corruption still to be subdued, Sanctifying grace doth expel sin but by degrees, Even as the heat by degrees doth expel the cold; Now the Apostle tells us, Gal. 6. what is in the hearts of all the godly, There are lusts rebelling against the Spirit, and there is a law of sin in our members, If then Sanctifying grace do not increase, sin will increase, If we be not further sanctified, we shall be further corrupted; The heart of a man is immediately susceptible of one of these either grace or sin; If then there be not more grace, there will be more sin, you cannot stand at a stay; If you swim not against the stream, the stream will bear thee down.

[ 3] 3. This is the end of all those afflictions and chastisements which God layeth upon us, that we should be more sanctified, John 15. Every branch is purged that it may bring forth more fruit ; These are like the compost laid on the ground, these are the plowing and the harrowing of the ground to make it more fruitful; The fire is to make the gold more pure from dross; The winnowing is to separate the Chaff from the Wheat, and thus are all God's Dispensations which come in Severity to thee; They are to sanctify thee more, to make thee more Heavenly-minded.

[ 4] 4. This is one great end of the Word, and the Preaching thereof; Sanctify them by thy Word, and Eph 4. We are to be edified, to a full stature in Christ, by the Officers in his Church, So that as the Sun and the Clouds help to make the Ground fruitful, as the Wind filling the Sails of the Ship makes it go more swiftly, So should the Ministry and Ordinances; Oh what knowledge and grace shouldest thou have attained to by this time, Let thy profiting appear to all, as Paul said to Timothy.

[ 5] 5. The sweetness and excellency of grace if once tasted of, should make thee insatiable to have more, Shall the hydropical man the more he drinketh, the more desire it, and the earthly man, the more wealth he hath, be the more covetous of it? What a shame then is it if the more gostlinesse thou hast thou art not the more desirous still to have more.

[ 6] 6. It's God's promise that such who are godly shall grow more holy, Isa. 40.29, 30, 51. They shall renew they shall mount up like Eagles ; So Hos. 14.6, 7. That as it is a curse upon the wicked to grow worse and worse, so it's a blessing to the godly to grow better, If God will bless their outward store, make their oil increase, much more their graces.

Use of Exhortation to stir up yourselves in holiness, Endeavor after more grace then thou hast, yet oh bewail thy leanness, thy barrenness; In how many things mayest thou be bettered still? Thou dost greatly deceive thyself if thou thinkest now I may sit down, I have gone far enough.

Use 2. to confute corrupt Opinion of most men that do not like this forwardness and strictness in the way to Heaven; Can a man be too godly, then he may be too happy as well, and have too much of Heaven: Doth not our Savior pray here for his Disciples sanctified already, yet to be more sanctified; Do we not daily pray that God's grace may come more into our hearts, why then are we displeased to see it doth increase.

SERMON XCI. Of the Causes of Sanctification, and in particular of God's Word as the Instrumental Cause.

WE are now come to the Manner, or rather the Instrumental Cause of our Sanctification, and that is Truth, Sanctify them by thy truth. Some understand this 〈 in non-Latin alphabet 〉 for as much as 〈 in non-Latin alphabet 〉 , truly, sincerely ; and so those that limit this Sanctification to their Ministerial Separation for to preach the Word of God, make it an opposition to Legal Customs. For whereas the Priests of the Old Testament, being to enter into the Sanctuary, did not only first wash their hands and their feet, but put on glorious Garments. Thus (say they) Christ prayed that those Apostles, whom he was commissionating to preach the Gospel over the whole world, might be, though not externally sanctified, yet internally, by a more plentiful and copious enjoyment of the holy Ghost. But this is too much restrictive:

Others there are that understand it finally, 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , Sanctifi • them to the Truth, that they may be fitted and furnished to publish it.

Others by truth understand Christ, who is the essential Truth, but the words following demonstrate, what is meant by Truth, even The word of God ; So that our Savior's purpose is to inform, what is that saving Medium, and instituted Organ of our Sanctification, even The word of God From hence observe.

That the word of God made known to us, is the instrument of God to our Sanctification. It's by this waters side, that a godly man being like a tree planted, doth bring forth much fruit. Are any lusts too strong for thee? Are any corruptions too powerful? This is a two-edged sword to be the death of them. Art thou dull, cold and lukewarm in matters of Religion? This is the fire to inflame thee. Art thou fainting and dejected with divers temptations? This is the Apothecaries-shop, that hath all kind of refreshments for thee, no disease but may be cured, no doubt but may be answered. Hence the Scripture is commended unto us, 2 Tim. 3.16. for that which is profitable to instruction, correction, so as to make a man of God much more a private Christian perfect and thoroughly furnished to every good work.

But this Point deserveth some Explication.

First, We say the Word of God made known unto us, is thus an instrument; and this bringeth in the necessity of Officers in the Church, who by their Gifts and Ministry are to interpret and publish the Word of God to us. For if the Scriptures be kept in the Original Tongue, they are unknown to most people, and so are like a Candle under a Bushel, or like a Fountain sealed up. God therefore who hath appointed his Word as a Rule, hath also given gifts to men, that there may be such, who shall divide this Word aright, and give his children fit meat in their due season; So that if a man ignorant of the Tongues, should have a Bible in Hebrew and Greek, What good could he get by it, till translated and interpreted? This is like a veil upon the Scripture, and therefore doth as much hinder our understanding, as if we had a veil upon our hearts: Hence it hath been the good Providence of God, to raise up such able and willing men, who have been ready to translate the Scripture into all kind of Languages, that so every Nation might have it in their known Tongue. We say therefore the Word of God made known to us is thus powerful.

Secondly, We say it's Instrumental: Now there is a twofold Instrument, as to our purpose, both which meeting together, the Word produceth it's complete effects, There is God's Instrument, that which he hath appointed on his part ; And then, There is that which is Instrumental on our part, and that is Faith. As in the fore-mentioned place of 2 Timothy 3.16. The Scriptures are able to make thee wise to salvation, through faith: So that as Christ, who is the essential Word of God, dwells in our hearts by faith. Thus the Scriptures the revealed Word of God, become effectual to us by believing, The Word did not profit the Israelites, because not mingled with faith, Heb. 4.6. So that as the Word of God is a necessary instrument on God's part; Thus faith is a necessary instrument on man's part: Whensoever God causeth his Word to be published, be thou ready to prepare a believing heart. This is that which diffuseth the Word through the whole soul. The Word is Bread, but it's faith that eats it, and digests it. No Sermon can ever do thee the least good, unless Faith write it down in thy heart. Go home believing such places of Scripture, and this will antidote against sin: If human Faith can turn a man wholly upside down, How much more may divine Faith?

Thirdly, We say it's Instrumental, therefore the Word of God preached, is not the principal, or the efficient: No, though we have ten thousand Teachers, and they all like Angels, yet truth could never sanctify us, unless God give a blessing to it; and therefore you see here, Christ prayeth to God, that he would sanctify them by his truth, intimating, That though they understood it never so clearly, and remembered it never so firmly, yet if God bless it not to this sanctifying use, they are like a Rock under much rain, that never brings forth any fruit, and in three particulars we must necessarily acknowledge God's efficiency.

First, Though men be never so expert and diligent in the Scripture, yet if God bless them not with a seeing eye, and a spiritual understanding, instead of being sanctified by the Word, they are through mis-interpretations corrupted: Doth not the Apostle Peter tell of some, who through their ignorance did wrest the Scripture to their perdition, 2 Pet. 3.16? There are many Heretics and erroneous persons, who are full of Scripture, will allege many places of God's Word, but putting their corrupt glosses upon it, it's no more God's truth, but man's error, and therefore are not sanctified by it, in which sense Luther called the Bible, The Heretics book, because they would all confidently boast, they grounded their opinions upon that Book, when indeed it was upon their own corruptions: Oh then, besides frequent knowledge and excellent memory of the Scripture, know a further thing is requisite, even the Spirit of God to lead thee by this Rule into the truth, else it is with the Scripture, as it was with that pillar in the wilderness, it was light to the Israelites to guide them, but darkness to the Egyptians.

2. The Word of God is not blessed to sanctify our affections, and reform our corruptions, unless God come in as the principal, cause. As the Prophets servant could do no good in raising the dead child, till the Prophet his Master came; so though thou take up the Scripture, read such a place an hundred times over against that very sin thou livest in, yet it doth not sanctify till God set it home upon thee. Nicodemus was grossly ignorant about the work of Regeneration, yet no doubt being a Master in Israel, he had often read that promise, That God would take away an heart of stone, and give an heart of flesh: and doth not sad experience tell us, of many that have great knowledge in Scripture, yet they live profanely and grossly? It's true, such men are to look for greater condemnation then others, but yet how common is it for such who know, and read the Word of God, yet not to be reformed in their lives thereby. Though they look in this glass, yet they wash not those loathsome spots that are upon them, conclude the Scriptures are not in their proper use to thee, till they have reformed thee from such sins, as thou didst formerly live in?

3. The people of God, though they have a spiritual life within them, yet under desertions and temptations find not the Word of God effectual for joy and consolations, till God bring such texts, and such promises close to their soul. That we, saith Paul, through the Scriptures might have consolations, 2 Cor. 1. And David doth often acknowledge, That the word of God did comfort and revive him ; but let a godly man groaning under the guilt of sin, hear the sound of the Gospel a thousand times over, yet he will remain like dried bones, and a parched wilderness, till God sanctify it: Oh how often have the people of God desired comfort and assurance, read over the promises again and again, gone to the Ministers of the Gospel to have oil poured in their wounds, yet not the Law, but even the Gospel hath been made a dead letter, till the Spirit of God doth comfort in and by it, the Word then of God, though instrumental, yet is but instrumental, it's not a principal.

Fourthly, When we say it's Instrumental to Sanctification, we are to distinguish of instrumental causes: For there are Physical and Natural Instruments, which work by an inherent and natural power, and there are Moral Instruments, which work by the sole institution and appointment of another. Now the Word of God is not instrumental to Sanctification in the former, but in the later way. The Word doth not by any inherent virtue and efficacy in a natural manner purify the heart, but by God's appointment and his voluntary co-operation, when and where he will; For if it did work thus naturally, then wheresoever the Word is preached, it would sanctify, it would heal: As the fire where ever it is, in one Country as well as in another, it doth burn, but experience doth confute this, Are there not two hearing the Word of God, the one is sanctified, the other not? At the same Sermon one is humbled, made tender; The other is more obstinate and hardened: Whence comes all this diversity under the Word preached, but because it is not a natural instrument?

Again, If the word of God did convert and sanctify naturally, then the grace of God could not so much be amplified and magnified, which yet the Scriptures do. Though it be God's goodness, that the Sun shineth, the fire burneth, yet we do not speak of it, or call it his grace, but if the Word of God ever touch and heat any man's heart, if it ever reform his life, this is the mere grace of God. By which it appeareth, That the Word of God is instrumental only by God's institution, and where he commands it to work, there it works; where he requireth it to break down all oppositions, there it hurrieth all down before it; Insomuch that sometimes the most unlikely and profanest enemies to godliness, they are changed by the Word, and those that are very ingenuous and civilly disposed, remain in a perverse opposition.

5. When we say, The Word of God is instrumental to our Sanctification, this is not to be opposed to those other causes, which God hath appointed. Grace is the efficient cause, and Christ the meritorious cause, only this is the medium ; God who could convert immediately, and reach home to our souls, as he did to the Prophets by an immediate Revelation, hath taken this way. That as it's the goodness of God in natural things, though he be the first and universal cause, and so could do all things immediately himself, yet he hath ordained second causes, who have their derived causality. Thus it hath pleased God in the Government of his Church, to use means and external helps, the Word and Sacraments, thereby to work grace, when yet he could change the hearts of men immediately, or communicate himself to his Church, as he did once without Scriptures; When therefore you hear many oppose the Scripture to the Spirit, and the Ministry in the Church to Christ's teaching, this is absurd and tends to the division of those causes, which God hath so wisely joined together. The Spirit and the Scripture must not be opposed, nor Christ's teaching and the Ministers; for that Rule is true here, Quando duorum unum est propter aliud, sunt ut unum.

Sixthly, The Word thus made known, is the ordinary means both of our beginning and increase in Sanctification. Two things are couched in this particular, 1. It's the ordinary means ; so that what God may do in extraordinary cases, is not for us to dispute, but ordinarily there is no other way to beget and increase grace but this. Neither may we say this is dishonorable to God, to bind him to one way; for it hath pleased himself to appoint the communication of his grace by the Word ordinarily; so that as in natural things, he will give light to the world only by the Sun, though he could do otherwise; Therefore the Sun was not made till the fourth day, to show us, that God could give light to the world without a Sun. Thus it is also in spiritual things, though God could otherwise communicate his graces, yet he hath pleased to appoint this ordinary way: So that there is no expectation of the Spirit, but in the Word, as the Word can no ways avail without the Spirit, and it's the goodness of God that he hath commanded all spirits to be tried by this Rule, and if not conforming to it, to reject them, which could not be, if the voice of the Spirit could be heard any other way, but in and by the Scriptures, we then are bound to come to this pool; if we will have the divine moving not of an Angel, but of the Spirit of God. As the Israelite that would escape death was to keep within his doors, and those within the Ark, who would enjoy God's Protection. Thus must such keep within the bounds of the Scripture, who expect God's Spirit to guide them. But although we are thus bound to expect Sanctification only in this means, yet we cannot say, that God hath bound himself to work these effects always, for though he will not ordinarily dispense his grace, but in this way, yet he will not always accompany this way, yea it's the savor of death to many, 2 Cor. 2 16.

Hence in the seventh place, The word of God, though it be ex se and quoad institutionem, an instrument of Sanctification, yet to some accidentally through their corruption, it becomes an instrument of greater sinfulness and wickedness So that commonly there are no greater sinners under Heaven, then in the Church, and in the Church none greater then where the best and most powerful means of grace are. It was thus with the Jews, Col. 6. who enjoyed besides the ordinary Ministry of their Priests, the instructions of extraordinary Prophets, and yet the truth of God did not sanctify them; But go (saith God to the Prophet) make their eyes blind, and their hearts hard ; and this our Savior did apply to their posterity also, who enjoyed Christ himself, and saw all the wonderful miracles he did. This is a dreadful and terrible thing to consider of, when instead of sanctifying, God shall say, Harden them, blind them, and make them more wicked by the truth. It's not the Word worketh thus of itself, but wicked hearers through their unbelief, and unprofitableness, provoke God to give them up to believe a lie; and for the abuse of heavenly light, they are given up to vile affections, To many cursed sins, which is a greater judgment then to be cast into the mouth of wild beasts, for they will only devour the body, but these will damn the soul.

Use of Direction to all the people of God, whose burden and grief it is, that they have no more holiness, who cry out like the horsleech, It's not enough, and their souls refuse all comfort, because they cannot climb up this hill to Heaven faster; let such be directed to take the right way; How willingly is the earthly man ready to hear how he may get more wealth? and the languishing man, how he may get more health and strength? Why then shouldst not thou rejoice to know which is the way to purify the heart more? Few know the divine efficacy of God's Word, but such who set themselves to get the virtue of it. And that this may be instrumental to your Sanctification,

In the first place, Remember faith, without which it can do no more good then excellent medicines, if they be not applied, set faith a work, and then the word of God will powerfully work upon thee. It's with thee as thou believest. Believe, and those high mountains of lusts shall be thrown down.

2. Bring an humble, tender and trembling heart at the teaching of it. Such an heart King Josiah had, and he is commended for it, yea Ezra 9.4. it's the character of the godly to tremble at his Word. The hard heart, no more then the hard Rock, can receive the seed sown into it.

3. It's not enough to receive the Word of God at first, but keep it there. The Apostle Peter calls it, the engraffed Word, the Word that turneth us into the nature of it, that we are walking Bibles, as great Scholars are called walking Libraries. David said, He had hid God's word in his heart ; This is the leaven that will diffuse itself.

4. Rest not in the bare hearing, but join earnest and fervent prayer, that the Spirit of God may teach inwardly, while the Word doth outwardly.

Use 2. Of Instruction, How terrible a thing it is to see men grow more wicked and ungodly, by how much the more plentifully they enjoy the Word, that the Word should work contrary to it's nature upon thee, that this light should put out thy eyes, that this life should bring thee to death? Oh the rivers of water that should run out of our eyes for this matter, and yet is there anymore common judgment then this! Oh bewail and cry out for fear of it, Lord everything I take doth me more hurt!

SERMON XCII. Of the Truth of the Scriptures.

THis is a Description or Explication of what was meant by Truth, Thy Word is Truth ; which is a Proposition.

Wherein you have,

• 1. The Subject.
• 2. The Predicate.

The Subject is described by its Name and Nature, with the propriety thereof, Thy Word.

The Word of God is sometimes called 〈 in non-Latin alphabet 〉 and sometimes 〈 in non-Latin alphabet 〉 ; It's called God's Word because spoken by him, and that two ways.

Either 1. Immediately, when God himself spake, as unto the Patriarchs of old.

Or 2. Mediately, when he inspired the holy Prophets, and made them to publish his Word.

It's called at other times 〈 in non-Latin alphabet 〉 , All Scripture is given by Inspiration, 2 Tim. 3.16. So Search the Scriptures, and in many other places: This is a Description of God's Word from the accidental form of it as it is put into writing.

Sometimes God did govern his Church by his Word as revealed only; Thus it was with the Church at first, In this latter Age he guides it by the Scriptures only; There is no other Word of God, but what is written; In Christ's time there was both, for there were the Books of the Old Testament, and they were God's written Word, and what Christ while on the Earth did with his own mouth speak to the Church, that was the Revealed Word and Will of God; We read not that Christ wrote anything but once upon the Ground, and what that was, though there are many and several Conjectures, yet none can certainly tell: But what Christ spake and did, the Evangelists afterwards being guided infallibly by the divine Spirit of God, did commit to Writing;

Object. If then you ask, What Word of God it is our Savior doth here mean?

I answer, Both the Word that was written, the Scrip • ures, that were the Oracles of God committed to the Jews, and that Word which he did manifest to his Disciples, of which he had spoken ver. 6.

Some indeed by Word understand Christ, and it's true that Christ is the Essential Word of God, and so also the Essential Truth, but the Context doth evidence it, that he speaks of the Revealed and Preached Word: Now this is called God's Word, because whether immediately delivered by God; or commanded to be written, It's still God's Word, Speaking and Writing are but accidental to it: It's the same Essentiall Word, as it is the same man, though he alter his Garment, and the same wine though put in divers Vessels: The Word of God written ought with as much Faith and Reverence to be received, as if God did immediately speak it from Heaven, and though it seem incredible, yet our Savior confirmeth it, Luke 16.31. that he who doth not believe the Scriptures, the Word of God written would not believe though there were miraculous ways of publishing it.

In the next place we have the Predicate, its Truth ; Interpreters judge this to be taken out of the Psalm 119.151. They are therefore said to be Truth, not true in the Abstract, to show the Fullness and Universality of Truth in them.

Obs. That the Word of God is Truth.

This Doctrine if believed may work wonderful changes in the minds and lives of men, for Certainly the Foundation of all Heresy and Impiety, is because God's Word is not received as true; In the Scripture it is often called the Word of Truth, Colos. 1.5. 2 Timoth. 2.15. James 1.18. And sometimes Truth in the Abstract, 1 Peter 1.22. 2 Peter 2.2.

To Open this Consider, That it's not my purpose at this time to prove the Verity of the Scriptures, I am only to show in what sense, and wherein it is true, and the nature of this Truth.

We take it for a principle granted by Christians, that the Word of God is true, and although Learned men have by unanswerable Arguments demonstrated the Truth of the Scriptures, yet that was to Heathens and Pagans, or that were not Believers of it; It is true the work is necessary also to those that are Christians, to make their faith more solid, certain, and clear, and the rather because there are some wretched men rose up of late that cry down the Scriptures, and that pretend to be above them, yea, that bid us prove the Scriptures to be God's Word, but I am not to deal with such at this time, Certainly every good Christian having received this principle into him, doth find such authority and Divine Majesty coming from the Word, that he doth no more desire Arguments to prove the Scripture to be the Word of God, then he would have another Sun to see this Sun-shine: