Evangelical Sacrifices, Text 8 – Title page 9
BALAAMS VVISH.
NUMB. 23. 10.
Let me dye the death of the Righteous, and let my last end be like his.
THe false Prophet Balaam goes about to curse, where God had blessed: but God reveales his wonders in his Saints, by delivering of them, and keeping them from dangers, when they never thinke of them, they never thought they had such an enemy as Balaam. The Church of God is a glorious company, and the great God doth great things for it: so long as they keepe close to him, their state is impregnable, as wee may read here, neither Balak nor Balaam, that was nired to curse them, could prevaile, but the curse returnes upon their own head.
These words I have read to you, they are Balaams desire, Balaams acclamation. Diverse questions might be moved concerning Balaam, which I will not stand upon, but come directly to the words, wherein are considerable these things.
First that the righteous men die, and have an end as well as others.
Secondly, that the state of the soule continues after death, it was in vaine for him to desire to dye the death of the righteous, but in regard of the subsistence of the soule.
Thirdly that the estate of righteous men in their end, is a blessed estate, because here it was the desire of Balaam: oh that I might dye the death of the righteous!
Fourthly, there is an excellent estate of Gods people, and they desire that portion: oh let mee dye the death of the righteous. These are the foure things I shal unfold, which discover the intendment of Balaam, in these words.
For the first I wil touch it briefly, & so go on.
The righteous dye, and in the same manner outwardly Observ. 1. The righteous die, as well as the wicked.as the wicked doe.
For Christ in his first comming came not to redeeme our bodies from death, but our soules from damnation, his second comming shall be to redeeme our bodyes from corruption, into a glorious liberty. Therefore wise men dye as well as fooles: those whose eyes and hands have beene lift up to God in prayer, and whose feet have carried them to the holy place, as well as those whose eyes are full of adultery, and whose hands are full of blood, they dye all alike, in manner alike; ofttimes it is the same in the eye of the world; Death comes upon good and bad, but to the good for their greater glory, for the shell must be broken, before they come to the pearle; death it fits them for the blessed life after, the body lying a while in the grave, the soule being in the hands of God: and death now it makes an end of sinne that brought in death: and it makes us conformable to the son of God, our elder brother that dyed for us. The point is pregnant, and full of gracious and serious meditations.
It should enforce this excellent duty, that Vse. 1. To improove… the short time of life.considering we have no long continuance here, therefore while we are here, to doe that, wherefore we come into the world. As a factor that is sent into a place, to provide such goods before hand: let us consider that here we are sent to get into a state of Salvation, to get out of the state of nature, into the state of grace, to furnish our soules with grace; to fit us for our dissolution to come: let us not forget the main end of our living here, considering we cannot be here long, let us doe the worke that God hath put into our hands, quickly and faithfully with all our might.
And let it enforce moderation to all earthly Vse 2. To use the world moderatly.things, the time is short, therefore let those that use the world, be as if they used it not, &c. Those friends that have bin joyned together will part, therefore let us use our bodies and soules so, that we may present them both comfortably to God: Let us begge of God to make a right use of this fading condition. But I hasten.
The second point is this; that, Observ. 2. The soule continues after death.The estate of the soule continues after death.
For here he wisheth to die the death of the righteous, not for any excellency in death, but in regard of the subsistence and continuance of the soule after death.
Scripture, and reason, and nature, enforceth this, that the soule hath a subsistence of it selfe, distinct from the life it communicates to the body. There is a double life, a life proper to the soule, and the life it communicates to the Life of the soule double.body: now when the life it communicates to the body is gone to dissolution, it selfe hath a life in heaven. And indeed it is in a manner the whole man: for Abraham, was Abraham when he was dead, when his soule was in heaven, and his body in the grave, it is the whole man.
And it discovers indeed that it hath a distinct life, and excellency in it selfe, by reason 1 Reason. It crosses the desires of the bodie.that it thwarts the desires of the body when it is in the body. Reason, if there be no grace in the soule, that crosseth the inclination of the body; grace much more. And we see oft-times when the outward man is weake, as in sicknesse, 2 Reason. It operates most in the bodies weakenesse.&c. then the Understanding, Will, and affections, the inward man is most sublime, and rapt unto heaven, and is most wise. Take a man that hath been besotted all his life time, that hath beene drunke with the pleasures of a carnall life, that hath beene a covetous wretch, an earth-worme, that enjoyes not heaven, but lives as his wealth, and lusts carry him in slavery; yet at the houre of death, when hee considers that he hath scraped together, and considers the way that his lusts have lead him, and that all must leave him; now he begins to be wi…e, and speakes more discreetly, hee can speake of the vanity of these things, and how little good they can doe. Indeed many, way, the most men are not wise untill that time: therefore the soule of it selfe hath a distinct being, because when the body is lowest, it is most refined, and strong in its operations.
Likewise it appeares by the projects that it 3 Reason. It projects for the time to come.hath of the time to come: the soule especially of men, that are of more elevated and refined spirits; it projects for the time to come, what shall become of the Church and Commonwealth, what shall become of posterity, and of reputation and credit in the world. Certainly, unlesse there were a subsistence of it selfe, it would never looke so much before hand, and lay the grounds of the prosperity of the Church and Common-wealth, for the time to come: I will not stand further on it, but rather make some use of it.Vse. To use our soules to the end they were given.
Let us know which is our best part, namely the soule, that hath a being after death, that we doe not imploy it to base uses, for which it was not made nor given us: doe we thinke that these soules of ours were made, and given us to scrape wealth? to travell in our affections to base things worse then our soules? are they not capable of supernaturall and excellent things? are they not capable of grace and glory? of communion with God, of the blessed stampe of the Image of God? Let us use them therefore, to the end that God gave them. And let us not deserve so ill of our soules, as to betray them, to cast them in the dirt, to lay our Crowne in the dust. This is our excellency, what can keepe our bodies from being a deformed loathsome thing, if the soule be taken away? yet so we abase this excellent part; oft times we abase it to serve the base lusts of the body, which is condemned to rottenesse. What is the life of most men, but a purveying and prouling for the body? The lusts of the body set the wit, and affections on worke to proule for it selfe, what a base thing is this? Were our soules given us for this end? and especially considering this, that our soules are immortall, that they shall never die, but be for ever: let us not altogether spend this precious time that is given us to save our soules, and to get the Image of God stamped upon them, I say, let us not spend this precious time in things that will leave us when our soules shall live still: let us not carry the matter so, that our soules shall out-live our happinesse. All worldlings, Worldly men out live their happinesse.and base creatures, they out-live their happinesse; for where do they plant it? in the base things of this life: all their life long they are prouling for those things that they must leave when they die: whereas their soules shall not die, but everlastingly subsist.
What a misery is this, that these soules of ours shall have a being, when the things wherein we placed our happinesse, and abused our soules to gaine them, they shall have an end? The soules of such men that seeke the things of this life, shall have a being in eternall misery. Indeed so it is; for these soules of ours, the same degree they have in excellency, if they be used as they should, if we doe not abase them; the same degree they shall have in basenesse. and misery, if wee abuse them, and make them slaves to earthly things. For as the Devils the same degree they had of excellency when they were Angels; the same degree they have in misery, now they be Devils. The more excellent the creature is when it keepes its excellency; the more vile it is when it degenerates: so these soules of ours that next to Angels are the most excellent creatures of God; the more excellent it is, if it get the Image of God stamped upon it, and the new creature, and have the life of grace: the more cursed is the state of the soule, if it subsist to everlasting misery.
It were happy if the soules of such creatures were mortall, that labour for a happinesse in this life. Oh! that we would thinke of this. duplicate page duplicate page duplicate page duplicate page Most men in the bosome of the Church (which is lamentable to thinke) they live as if they had no soules: They overturne the order, that God hath set, that hath given us our bodies to serve our soules; they use all the strength, and marrow of their wits; all the excellencies in their soules, for the base satisfaction of the lusts of the body, so much for that point.
The third is, that, There is a wide, broad difference betweene the Observ. 3. Great difference between the death of the godly, and the wicked.death of the godly and of the wicked.
The godly are happy in their death; for here we see it is a matter desirable. This caitiffe, this wretched man Balaam, Oh! (saith he) Let me die the death of the righteaus, and let my last end be like his. It being the object of his desire, it is therefore certainly precious, the death of the righteous. And indeed so it is; 1 The godly happy in life.holy and gracious men, they are happy in their life; while they live they are the sonnes of God, the heirs of heaven, they are set at liberty, all things are theirs, they have accesse to the Throne of grace, all things worke for their good, they are the care of Angels, the Temples of the Holy-Ghost. Glorious things are spoken of these glorious creatures even while they live.
But they are more happy in their death, and most happy, and blessed after death.
In their death they are happy in their disposition, 2 In death.and happy, in condition.
Happy in their disposition; what is the disposition 1 In disposition.of a holy, and blessed man at his end? His disposition is by faith to give himselfe to God, by which faith he dies in obedience: he carries himselfe fruitfully, and comfortably in his end. And oft times the nearer he is to happinesse, the more he layes about him to be fruitfull.
Besides his disposition, he is happy in condition: 2 In condition.for death is a sweet close: God, and he meet; grace, and glory meete: he is in heaven (as it were) before his time. What is death to him? The end of all misery, of all sin, of body and soule, it is the beginning of all true happinesse in both. This I might shew at large, but I have spoken somewhat of this point out of another Text. *See the Sermons on Philip. 3. 21.They are happy in their death, for their death is precious in Gods sight: the Angels are ready to doe their attendance, to carry their soules to the place of happinesse. They are happy in their death, because they are in the Lord: when death severs soule and body, yet notwithstanding, neither soule nor body are severed from Christ, They die in the Lord, therefore still they are happy. Much might be said to this purpose, and to good purpose, but that the point is ordinary, and I hasten to presse things that I thinke will a little more confirme it. They are blessed in death.
And blessed after death especially: for then 3 After death:we know they are in heaven, waiting for the resurrection of the body. There is a blessed change of all; for after death we have a better place, better company, better imployment, all is for the better.
There are three degrees of life.Three degrees of life.
The life in
the wombe.
this world.
heaven.
The life in the wombe is a kind of imprisonment; there the child lives for a time. The life in this world, it is a kind of inlargement; but alas, it is as much inferiour to the blessed, and glorious life in heaven, as the life in the wombe is narrower, and straiter, and and more base then this life wherein wee behold the blessed light, and enjoy all the sweet comforts of this life. They are happy after death, then the Image of God is perfect in the soule, all graces are perfected, all wants supplied, all corruptions wrought out, all enemies subdued, all promises accomplished, waiting their time for the resurrection of the body, and then body and soule shall sit as Judges, upon the wretches that have judged them on earth, and they shall be both together for ever with the Lord. I might enlarge the point much; it is a comfortable meditation. And before I passe it, let us make some use of it.
If godly men be blessed, and happy, not onelyonly before death, in the right, and title they have to heaven; but in death, because then the… are invested into possession, of that, that makes them every way happy.
Therefore this may teach us who are truly wise. A wise man is he that hath a better end Vse. Who truly wise.then another, and works to that end. A true Christian man, he hath a better end then any worldling, his end is to be safe in another world, and hee works and carries his forces to that end. Let my last end be like his, saith Balaam: insinuating that there was a better end, inregard of condition, and state, then he had aymed at. A gracious man, his end is not to Godly mans end, what.be happy here; his end is to enjoy everlasting communion with God in the heavens, and hee frames all his courses in this world, to accomplish that end, and he is never satisfied in the things that make to that end. A worldling he hath no such end; he hath a naturall desire to be saved (as wee shall see afterwards) but a man may know that it is not his end: for hee workes not to it. He is not satisfied in prouling for this world, he is not weary of getting wealth, hee is not satisfied with pleasure: so that his end is the things of this life. Therefore let him be never so wise, he is but a foole: for he hath not the true end, nor workes to it. Wicked men are very fooles, in the manner of their reasoning: for they will grant, that there is a happy estate of godly men in death, and after death better: if it be so, why doe they not worke, and frame their lives to it? Herein they are fooles, because they grant one thing, and not another which must needs follow: they doe beleeve there is such a happinesse to Gods children, and yet seeke not after it.
If there be such a blessed estate of Gods children in death, and after death; I beseech Vse 2. To labour to partake of this happinesse.you let us carry our selves so, as that wee may be partakers of that happinesse; let us labour to be righteous men, labour to be in Christ, to have the righteousnesse of Christ to be ours, to be out of our selves in Christ, in Christ in life, in Christ in death, and at the day of Judgment in Christ, not having our owne righteousnesse, (as the Apostle saith) but his righteousnesse, and then the righteousnesse of grace, and of a good conscience will alway goe with the other. For this makes a righteous man to be in Christ, and to have his righteousnesse, and Righteous man, who.to have his spirit, and the beginnings of the new creature in us. Let us labour to be such as may live and die happily, and blessedly, and be for ever happy. So much for that third point.
That which I intend mainly to dwell on is the last, and that is this, that,
Even a wicked man, a wretched worldling may see this, hee may know this happinesse of Gods A wicked man may know the happy estate of Gods children.people, in death, and for ever, and yet notwithstanding may continue a cursed wretch.
Balaam here wishes, Oh that I might die the death of the righteous, and that my last end might be like his. It was a strange speech of such a man as this was, that his soule should be rapt up in this manner: but indeed Balaam was scarse himselfe, hee scarce understood what he said, no more then the beast that carryed him.
But God will sometimes, even stirre up the hearts of wicked men, to a sight and admiration of the excellent estate of Gods children; why? For diverse reasons; Among the rest for this: that he may convince them the more of their owne rebellion, when they see Reason 1. To justify God in their condemnation.a more excellent estate then they are in, if they will not take the course to partake of it: Therefore at the day of Judgement it will justifie the sentence of damnation upon such wretches, and they may pronounce selfe condemnation upon themselves. Oh! what a terrour will it be when they shall thinke, I had a better estate discovered, I heard of it in the ministery of the Word, and Gods Spirit revealed an excellent estate, and I might have gotten it, if I had improoved the blessed meanes that God made me partaker of; and now I am shut out for ever, and ever from communion in that estate? To convince wretched men (I say) and to justifie the just sentence of damnation upon them, that their hearts may goe with the sentence at the day of Judgement, God thus enlightens them oftentimes, that they see better courses, if they had grace to take them.
What a thing is this, that a wicked man should see such an estate, and not take it? And what serves that knowledge for, but to damne them, the more? This is the estate of many men that live in the bosome of the Church, and partake of the meanes of salvation, and yet live in sinnes against conscience; they get knowledge by the Ministery, and by good bookes, and acquaintance, and such like; they have a savour in the use of good things, something they have, some little apprehension of the estate of a better life.
Againe, for another end, God reveales to Reason 2. To restraine their malice.them the excellent estate of his children sometimes, to keepe them in better order, to awe them, that they be not open enemies to the Church, but may doe good service; for conceiting that there is such a happinesse, and that perhaps they may partake of it, they will not carry themselves malignantly against those that are true professors.
There are severall degrees of wicked men, Degrees of wicked men.some are well-willers to good things, though they never come farre enough. Some are open malicious persecutors. Some againe are better then so, they have a hatred to goodnesse, but they doe not openly shew themselves as hypocrites, &c. God reveales these good things to wicked men, to keepe them in awe. The net drawes bad fish as well as good: so the net of the Word, it drawes wicked men, it keepes them from violence, and open malice: besides, even the Majesty of the word, and the convinction of that excellente state that belongs to Gods Children, it keeps them from open malice and persecution. This is another end that God aymes at: what may we learn hence? Vse. Not to refuse all that ill men say.Seeing this is so; it should teach us that we refuse not al that ill men say, they may have good aprehensions, & give good counsel. It had bin good for Iosiah to have followed the counsell of wicked Pharaoh a heathen. God oft enlightens men, that otherwise are reprobates: refuse not Gold from a dirtie hand, do not refuse directions from wicked men, because they are soandso, refuse not a pardon from man, a base reature. We ought not therfore to have such respect of persons, as to refuse excellent things because the person is wicked. But that which I Vse 2. To go beyond wicked men in our desires.intend to presse is this. If this be so, that wicked men may have illumination, whereby they discover an excellencie, and likewise may have desires raysed up, to wish and desire that excellencie. It should stir vsus up to goe beyond wicked men, shall we not goe so farre as those goe that shall never come to heaven? we see here Balaam pronounceth the end of the righteous to be happie. This should therfore stir us up to labor to be in a different estate from wicked men. Let vsus therfore consider a little wherein the difference of these desires is, the desires that a Balaam may have, and the desires of a Difference of desires in true Christians, & others.sound Christian; wherein the desires of a wicked man are failing.
These desires first of all, they were but flashes: for we never read that he had them long, they 1 They are not… constant.were meere flashes; as a sudden light, that rather blinds a man then shewes him the way: so these enlightnings they are not constant. Wicked men oft times hauehave sudden motions, and flashes, and desires, oh! that I might die the death of the righteous, oh! that I were in such mans estate: but it is but a sudden flash, and lightning. They are like a torrent, a strong sudden streame, that comes suddenly and makes a noyse, but it hath no spring to feed it. The desires of Gods Children they are fed with a spring, they are constant; they are streames, and not flashes.
Againe this desire of this wretched man, it 2 They are not from an inward principle.was not from an inward principle, an inward tast that he had of the good estate of Gods Children: but from an obiectiue delight, and admiration of somewhat that was offered to his conceite by the holy-ghost at this time. It was not from any inward tast, and rellish in himselfe that he speakes, but from somewhat outward, as a man that saw, and heard excellent things, that ravished him with admiration, though he had not interest in them himselfe.
Againe in the third place, this desire of the happinesse of the estate of Gods children, it was not working and operative, but an uneffectuall desire, it had only a complacency, and pleasing in the thing desired: but there was not a desire to worke any thing to that end. This wretch therefore would bee at his journeys end, before he had set one step forward to the journey. It was a desire of the end without the meanes: It was not an operative effectuall, but a weake transient desire. Where true desires are, they are not only constant, and proceed from an inward interest, & tastof the thing desired: but they are effectuall and operative, they set the soule and body, the whole man on worke, partly to use the meanes to attaine the thing desired, and partly to remove the impediments: for where desire is, there will be a removing of the impediments to the thing desired: as hee that intends a journey, hee will consider what may hinder him, and what may helpe him in it; he that sets not about these things, hee never meanes it; for a man cannot come to his journeyes end with wishing: we can attain nothing in this life with wishing. There is a working (I say) that tends to remove impediments as farre as we may, and tending to use all means to effect and bring the thing to passe. We see then there is a maine difference betweene the desires of this wretched man Balaam, and the desires of the true Church of God. To goe on and follow the point a little further.
Where desires are in truth, the party that cherisheth those desires, will bee willing to have all helpe from others to have his desire accomplished. If a man desire to demolish a place, if any will come and helpe him downe with it, or if any man desire to weed his ground he that will helpe him, he will thanke him for his paines. Where there is a true desire, there is a willing closing with all that offer themselves, that the thing desired may be brought to passe. Where there is a desire of the happy estate of Gods children, there will be a willing entertainment of any helpe. Let a man come to a man that desires grace, and glory, and discover his especiall sins that hinder him, you must weed out this, and you must pull downe this, he will thankfully imbrace all admonitions, because he truly desires the end, therefore hee desires the meanes that tend to the end, hee desires the remooving of the hindrances, hee will be thankefull therefore for any helpe that he may have, and especially that of the ministery, that it may powerfully enter into his soul, and rip him up, why? because hee desires to please God in all things, and he would not cherish a motion, or desire, contrary to the spirit of God: therefore the more corruption is presented, and made odious to him: the more the inward man is discovered, the more hee blesseth God, and blesseth the blessed instrument, and of all meanes he is willing to attend upon such▪
Where there is swelling, and rising against the blessed meanes, either in private admonitions, or publike teaching, let men pretend what they will, there is no true desire of grace, and to be in the estate of Gods people, for then they would not be contrary to the means. This wretched man Balaam when the Angell stood in his way, with his sword drawne, to stoppe his way: yet notwithstanding he goes on still, he was so carryed with covetousnesse, and so blinded, that neither the miracle of the beast speaking, nor of the Angell in his way, nor God in the way could stoppe him; alas, where was this desire then? No, no, the glo ry of earthly things dazeled the glory of the estate of Gods people; therefore wee see hee goes against all meanes that was used to stop him in his journey.
If a man desire to be good, and to leave his sinnes, he will not stand against the meanes.
Have wee not many that stand against the Ministery of Gods Ministers, are Gods Angels, they stand in the way, and tell people, if you live in this course you shall not inherite heaven; if you live in oppression, and base lusts, unlesse you be changed, you shall all perish. They come to particular reproofes, and hold forth the sword of Gods Spirit; yet men breake through all and wreake their malice upon Gods Messengers. Is here a true desire when they are not willing to have the hinderances removed? when there is not respect of the meanes that should be used?
Againe true desires of grace, they are growing desires: though they bee little in the beginning 5 They are not growing desires.as springs are, yet as the springs grow, so doe the waters that come from them: so these desires, they grow more and more still: They grow sometimes in Gods children, that they will have no stop, till they come to have their sull desire, to have perfect union and communion with God in heaven. The desires of a blessed soule, they are never satisfied, till it come to heaven. Let him kisse me with the kisses of his mouth, saith the Church: oh, let mee Cant. 1.have nearer communion with Christ. It desires in the vord and sacraments to come nearer and closer to God, and in death then, Come Lord Iesus, come quickly. And when the soule is in heaven, there is yet nearer union, a desire of the bodies resurrection that both may be for ever with the Lord. Till a Christian be perfect in body and soule, there is desire upon desire, till all desires be accomplished: they are growing desires, as S. Peter saith, As new born babes desire the sincere milke of the word, that yee may grow thereby. It is a desire that is never satisfied, because there is alway somewhat to be desired till we be perfectly happy.
And then they are desires that will not bee stilled. A child, if it have not strong desires, it 6 They are not strong:will be stilled with an apple: but if the desires be strong, nothing will still it but the dug: so Gods Children, if their desires be strong, it is no bauble they desire, nothing but grace and inward comfort will quiet the inward man. It is a desire that is growing, and strong, it will not be staid with any thing in this world, but wil break through all impediments, as a strong stream, it will never rest, till it have communion with God. And therefore the desires that men think are good, and earnest enough, that goe on plodding in a constant course, and never labour to grow, they are no desires at all, no sanctified desires from a supernaturall principle of grace. The desires of a Christian grow, and are never satisfied till hee have perfect happinesse.
The three worthies of David brake through the host, and got the water of Bethel for David, oh that I had of the water of Bethel. So where there are strong desires, they are like Davids worthies, they carry the soule through all impediments, they grow stronger and stronger, and are never satisfied till they come to the water of life. Let us consider these things, whether we have this desire or no: if we have but sometimes flashes, inconstant, ineffectuall desires, desires that grow not, that are soone satisfied, and are stilled with any thing, alas, these desires the spirit of God never kindled, and bred in the heart, they are ordinary flashes, that shall serve for our deeper damnation. Therefore let us take heed, and not rest in a cast-awayes estate, let us not rest in Balaams state, but labour that the desires of our souls may be as they should.
Desires (I confesse) are the best character to know a Christian: for workes may be hypocriticall, desires are naturall. Therefore wee Desires, the best character of a christian.ought to consider our desires, what they are, whether true or no: for the first thing that issues from the soul are desires & thoghts, thoghts stir up desires. This inward immediate stirring of of the soule, discovers the truth of the soule, better then outward things. Let us oft therefore examine our desires: And let me adde this one thing to the other: let us examine our desires 7 They desire happines, not holinesse.by this, besides the rest, whether we desire holinesse, and the restauration of the Image of God, the new creature, and to have victory against our corruptions, to be in a state that we may not sinne against God, to have the spirit, to be new born, as well as we desire happinesse, and exemption from misery. Balaam desired happinesse, but hee desired not the Image of God upon his Soule, for then he would not have bin carried with a covetous divell against all meanes. No, his desire was after a glympse of Gods childrens glory only.
A wicked man can never desire to be in heaven as he should be: for how should we desire to Wicked men desire not heaven aright.be in heaven? to be freed from sinne, that wee may praise God, and love God, that there may be no combate betweene the flesh and the spirit. Can he wish this? No, his happinesse is as a swine to wallow in the mire, and he desires to enjoy sensible delights: as for spirituall things, especially the Image of God, and the vision of God, they are not fit objects for him, as farre as it is a freedome from sin, but as hee hath a conceit, oh, there are goodly things to be seene, &c. So it corresponds with his disposition, but to bee free from Sin, and from the conflict of the flesh and spirit, and to be set at liberty to serve God alway, he cannot desire it so. Tell him of heaven, he loves it not, there is no gold, there is not that, that he affects, therfore he cares not for it, he cannot relish it, he is not changed. Therefore it is a notable Character of a true Christian to desire heaven, to be freed from sinne, to have communion with God in holinesse, other prerogatives will follow this.
Let us therefore consider what our desires are, how they are carryed: for desires discover what the soule is. As a spring is discovered by Simile.the vapours that are about it; so is this hidden state of the soule, discovered by the breaking out of desires. They are the breath, and vapour of the soule. Let us consider what is set highest in our soules, what we desire most of all. Oh! a Christian soule that hath tasted of the loving kindnesse of the Lord, accounts it better then life it selfe. It is not Corne, and wine, and oyle he desires, but Lord shew me the light of thy countenance. The desires of his heart are large to serve God, and to doe good, more then for the things of the world. He desires earthly things, but as instruments for better things; and this is the desire of every sanctified soule in some measure.
Let us hence make a use of convinction of Conviction of such as come short of Balaam.the folly of base men, that live in the Church, and yet come not so farre as Balaam, that come not so farre as those that shall goe to hell. They turne over all Religion, to a Lord have mercy upon us, and Christ dyed for us, and we hope we have soules to God ward, as good as the best, and to a few short broken things. They turne Religion to compendiums, to a narrow compasse, and make the vvay to it wide, and broad, and complaine of Preachers, that they straiten the way to heaven.
This is the disposition of worldlings; whereas alas, there must be a righteousnesse that must exceed the righteousnesse of the Scribes and Pharises: there must be a righteousnesse from an inward principle, there must be a strong, constant desire of righteousnesse more then of any thing in the world, before we can be assured of our interest, and part with Gods people. Let us take heed, that we delude not our selves this way.
But to come to an use of direction. How Directionshow to have holy desires,may we so carry our selves, as we may have a spring of blessed desires, a spring of holy desires, that may comfort us, that we may have our interest, and portion in the state of Gods people?1 Beg the spirit▪ of revelation.
That we may have these desires, let us desire of God the spirit of revelation; desires follow discovery: for desires are the vent of the soule upon the discovery of some excellency it beleeves. Therefore let us beg of God, the spirit of revelation, to discover the excellent estate of Gods people. And because this is given in the use of meanes; let us present our selves with all diligence under such means, as where we may have somewhat of the Kingdome of God, that the riches of Christ being unfolded; our desires may be carryed to such things; for there is never any discovery of holy, and good, and gracious things to a Christian soule, but there are new desires stirred up. Our soules are like a mill that grinds Simile.what is put into it: so the soule it workes upon the things that are put into it, if it have good desires, and good thoughts put into it by good meanes used, and by prayer, it feeds upon them: let us alway therefore be under some good meanes, that good thoughts may be ministred unto us, that may stirre up gracious desires for the soule to worke upon. Let us be in good company. Saul among the Prophets we see hee prophesied: and the heart is kindled and enflamed, when we are among those that are better then our selves, especially if their hearts be inlarged to speake of good things: but to come nearer.
That we may have holy, and gracious, and See what hinders good desires.constant desires, let us take notice and make tryall continually of the state and frame of our soules, which way for the present they are carryed, in what current our desires run. If they runne the right way, to heavenly things, it is well, if not, take notice what drawes, and diverts, and turnes the streames of our desires the false way: let us thinke what the things be, and the condition of those things that drawes our desires downe, and make us earthly and worldly, whether the pleasures, or profits or honours of this life. The way to have better desires is, to weane our selves from these things, by a constant, holy meditation of the vanity of these things, that the soule is carryed after. Salomon to weane his heart from these desires, from placing too much happinesse in these things, he sets them before him, and saith, they were vanity, and vexation of spirit. Let us set them before us, as nothing, as they will be ere long, Heaven and earth will passe away, the world will passe away, and the concupiscence, and lust of it. Let us consider the basenesse, ficklenes and uncertainety of things that our soules are carryed after, and this will be a meanes to weane them from them. And the soule being weaned from earthly things, it will run amaine another way. Let us study therefore to mortifie our base affections, and study it to purpose, to cut off the right hand, and to pull out the right eye, spare nothing, that God may spare all; that God may have mercy upon us, and spare us, let us spare nothing. These lusts they fight against our soules.
And as I said before, feed our soules, minister unto them better thoughts continually. Those that are governours of those that are yong, season them while they be yong with good things; for while the soule is not filled with the world, and while covetousnesse and ill lusts have not wrought themselves into the soule, good things, and good desires, are easily rooted, and planted, and grow up in the soule. As letters graven in the body of a tree, they grow up with the tree; and the fruit of the tree growes up with the tree, and therefore the twigs breake not with the greatnesse of the weight of it, because they grow up together: so plant good things in those that are yong, inure them to know good things, to hate ill wayes; plant in them blessed desires, and inure them to holy exercises and good duties, that good exercises may grow up with them, as the fruit wth the tree. We see what … hard matter it is to convert an old man, to draw the desires of a carnall worldly man to heaven: when we speak of good things to him, his soule is full of the world: what is in his brain? the world: what is in his heart? the world. So he is dry and exhausted of all good things, and that that is in him, is eaten up with the world. It is a great improvidence in those that governe youth, that they labour not, that their desires may be strong to the best things.
And let us all, both young and old, labour To …cherish good motions.for heavenly wisedome, that when good things are ministred to us from without, or good motions stirred up by the Spirit of God, to close with them, and not to quench those motions, and resist the Spirit, but to imbrace those motions, and cherish them, till they come to resolutions, and purposes, and actions. If we have a motion stirring us up to repentance, let us ripen it till it come to perfect repentance, till we repent indeed, and have turned from all our evill wayes, and turne to God, with full purpose of heart, that it may be a motion to purpose. If it be a motion to faith, let us never leave cherishing of it by the promise, till our hearts be rooted in faith. If it be a motion to any other good thing, let us cherish and follow them to purpose. And imbrace every motion, as an Angell sent from heaven, from God to a good end, to put us in mind, to invite us to good, and to drive us from ill.
And because desires are fickle and fading of themselves, unlesse there be some art in helping of them: therefore let us adde to these things a daily course of renewing of our covenants To renewe our covenants.with God, that this day as God shall enable, me, I have a constant purpose against all sinne; I will regard no iniquity in my heart, I will have respect to all good wayes discovered. Renew our covenants, and resolutions of old, saith David, I have sw…rne, and will performe it, that I will keep thy statutes. And as we determine and resolve, so make particular vows sometimes against particular hindrances to abstaine from such things.
What needs all this adoe saith the wicked athiest, will not lesse serve the turne, but there Question.must be these vowes, and purposes, and resolutions?
No, God values us by our resolutions and Answer.purposes, and not by uneffectuall glances, and wishes, will wishing helpe us take a journey, or to doe any thing in this world? and can we not doe any thing in this world with wishing, and can wee for heaven? No, certainly there must be resolutions, and covenants, and purposes, &c. What is the difference betweene a Christian and another man? A Christian unlooseth his heart from base desires, nothing shall tie him to the base world; but his conscience tells him, that he is free from living in sinnes against conscience, and as for infirmities, he labours, and resolves against them: therefore he is fit to die, and to resigne his soule. Whensoever God shall take him, hee is in a good way, in good purposes, and resolutions. God values us according to our purposes, and resolutions. David did not build the Temple; Abraham did not offer Isaack, but they resolved upon it, and it was accounted as done. This is our comfort, that God takes the resolution for the deed, and the perfection of a Christian is, that God accepts of these resolutions, when hee determines on the best things, till he bring his heart in some measure to that estate.
What is the reason that many men at the Quest.houre of death will admit no comfort?
The reason is, their hearts were naught, they Answer. Why men want comfort in death.respected some iniquity in their hearts, they were in bad wayes, and allowed some reigning sinne, and till these be mortified we can minister no comfort. It is onelyonly the resolved Christian that is a fi… subject for comfort.
But to answer an ordinary let, or two, that the Devill casts in mens wayes, in these things: But doth not God accept the will for the deed? Objection.put the case I have a good will to doe a thing, though I doe it not God accepts that.
I answere, Gods accepts the will for the Answer. When God accepts the will for the deed.deed, onelyonly where the impediments, and hindrances are impossi…le to be remooved: as, put the case a poore man would be liberall if he had it, God accepts the will for the deed, because he wants opportunity. But it never holds when a man can doe it, God accepts not the will for the deed, when a man hath a price in his hand to get wisdome, and yet is a barren plant, and not a tree of righteousnesse; it is a signe of a naughty heart.
Oh! saith another, God quencheth not the smoaking Objection.flax, therefore though I have weake desires, all shall be well.
It is true, God doth not quench the smoaking Answer. God leaves not good desires.flax, but he doth not leave it smoaking, but blowes the sparke that in time it comes to a flame: where there are beginnings of goodnesse imbraced, it will grow from smoaking flax to a flame: they are growing desires as I said before. Therefore flatter not thy selfe, that Christ will not quench the smoaking flax. It is true, if there be a desire of growth: for then I must speake comfort to a poore Christian, that cannot be so good as he would, but desires it, and complaines, oh, that my wayes were so direct, that I might keepe thy statutes! with his desires, he complaines that he cannot do it, and useth the meanes to grow, it is a good signe God will not quench the smoaking Flax, till he have brought corruption into subjection in us. Let every good soule comfort it selfe with this, if thou have these blessed desires, God meets with thee: for he desires thy salvation, and Christ desires thy reconciliation, and it is the desire of thy heart, and thou usest the meanes, thou wilt not live in sins against conscience, be of good comfort, wee that are the ministers of God, and I at this time bring the newes of pardon, Christs desire and thine meet in one.
Let us enlarge these things in our own deep and serious meditation. Alas, for want of serious meditation in our hearts of such like truthes as these, men perish, and sinke suddenly to hell. There is but a steppe betweene ordinary prophane persons, and hell, and yet they never thinke of renewing their covenants with God, and entring into the state of grace, but content themselves with that, which comes short of thousands that are now in hell, that have had more wishes and desires. Men put all upon empty things, God is mercifull, &c. No, God will not be mercifull to such as blesse themselves in ill courses, his wrath shall smoak against such, as I said, for in thus reasoning, they make a covenant with hell and death, as much as they can. They that doe thus, forget God and good courses, and God will forget them, they treasure up wrath, and God treasures up wrath against them. Let us take heed of Balaams wishing, and labour to have such desires, as may bee accepted of God, and comfortable to us.
FINIS.
THE FAITHFUL COVENANTER. In two Sermons upon GEN. 17. 7.
BY The late Learned and Reverend Divine, RICH. SIBBS: Doctor in Divinity, Mr of KATHERINE Hall in Cambridge, and sometimes Preacher to the Honourable Society of GRAYES-INNE.
NEHE. 1. 5.
O Lord God of Heaven, the great and terrible God, that keepeth Covenant and mercy for them that Love him.
LONDON, Printed by E. Purslow, for N. Bourne, at the Royall Exchange, and R. Harford at the gilt Bible in Queenes head Alley, in Pater-Noster-Row. 1639.