The Christian Temper, Sermon
Pſalm 116.7.
Return unto thy Reſt, O my Soul!
THis Pſalm is an holy Vow. The Royal Writer, herein bindeth himſelf unto three things. Namely, the Love of God, and his worſhip, v. 1, 2. Holy Life and circumſpect, v. 9. Payment of his Vow, moſt true and publick, v. 13, 14. The remainder of the Pſalm, is for moſt part expreſſive of his Motives hereunto.
Our departed Friend, ſeemed to have made no ſmall uſe of this Scripture. Many were her Troubles, and many her Deliverances. And very much her heart ran in the exemplary ſtrain of David's, that is here recorded. It is now piouſly deſired that ſomewhat be done for helping you her ſurviving Brethren, to ariſe unto an a-like Imitation.
Unto that end I ſhall firſt ſet before you, the principal Leſſons that the ſix firſt verſes give forth. And then propoſe, and proſecute alſo the chiefeſt of them that offer themſelves from the ſeventh verſe. For here are no dark or difficult Phraſes, that call for ſtay in their Explication.
L. 1. Returns of Prayer, make a Soul a Mount of holy Fire. It is certain, they made David ſo. For thus are his words to be taken; q. d. The God whom I Loved, whiles He was making me feel the blows of his hand, and denying me the Kindneſs of his ear: I, and did reſolve to Love, tho' He ſlew me: Him do I now Love, as I can neither ſpeak, nor be ſilent of. Now, now that His anſwer to my requeſt is come down from Heaven, my heart (I think) is gone up to Heaven. 'Twas comparatively, Ice before: 'tis Flame now. If my Love before was a Spark, 'tis now a Mount. The grant of my Prayer, has made a whole burnt-offering of my Perſon. By giving me what I asked, God has took away all my will to ask for any thing elſe but Himſelf. For,
L. 2. God Himſelf is the Object, His Mercies be but the Motives of our Love. It was Father, Son, and Spirit that David Loved. Mercies drew his heart unto the Divine Fountain of them. They took his heart; but they kept it not ſo low as themſelves. They carried it to the right Owner. I Love the Lord, not I Love his Deliverances, ſaith the good man; q. d. 'Tis unto the Giver, my affections are drawn by beſt gifts. Nor would I count any of them good, if they tended not to make my Eſteem and Love of Him better. Return of Prayer is another kind of thing than the Gold of Ophir! But all my Love is too little for Him that makes it. And rather than any of it ſhould be ſtole from Him, I would chuſe to have any Deſire of mine denied by Him. 'Tis Him that I ſtudiouſly Love in all things, for all things, and above all things.
L. 3. The Mercy of one Day, engageth us to Duty all our Days. It engaged the Pſalmiſt, as the ſecond verſe moſt expreſly ſaith. Becauſe He hath enclined [at this time] his Ear unto me, therefore will I Call upon Him [or Pay all Duty to Him] as long as I live; q. d. The Deliverance that God hath now wrought for me, hath ſenſibly brought Fire, Fuel, and Bellows to the Love of God in me. And for preſent, the coals thereof are coals of Fire, which hath a moſt vehement flame. But this gives me not content, I look forward, and I take care for to morrow. My heart is green Wood; and Fire in green Wood doth as eaſily Die, as it doth difficulty come to Live. Above meaſure I think my ſelf engaged, to conſult for the continuance of that Zeal which is eaſier Loſt than firſt Got. And eaſier Kept, than Regain'd. Loſt, I know, it will be, if the divinely appointed means be not uſed to preſerve it. The which means are all Duties. And unto the Uſe of them all my days, I am as much obliged as the very firſt day of my Salvation. I dream not that God's end in it, is to make me Bleſs, Reverence, Truſt, and Serve Him the more, for leſs than all my time. The benefit of the Salvation it ſelf, extends plainly thro' it all. And thro' it all, as in duty bound, I engage my ſelf to that univerſal Obedience, whereof Prayer is the ſo eminent Pillar. The World ſhall ſee, there is a Thankfulneſs that abides unto the Giver, even to the laſt breath of the Receiver.
L. 4. Death and Hell do often Fright, but they never Hurt a good Soul. The Pſalmiſt ſays, (verſe the third,) that the fears of death, (to wit, Bodily and Spiritual,) found him: and he found trouble and ſorrow, (great ſtore) in them. He ſays not, that they miſchieved him. It were eaſie to ſhew that they (both) did him good. He hath elſewhere told us, 'Twas good, (beneficial,) for him that he was Afflicted; (viz. in Body and Spirit.) And here it ſelf, he doth, with ſufficient plainneſs, ſpeak the ſame. For in the next verſe theſe are his words, Then called I on the Name of the Lord: as if he had ſaid, In that my Affliction, I ſought God early. That Hell upon Earth, drave me to Heaven. Mine Eyes had been leſs toward God, if he had not ſet the Image of death upon my Eyelids. So many and ſo fervent Prayers had not been put up from my Soul, and for my Soul, if the dread of Death and Hell had not come into my Soul. Memorable is that paſſage of worthy Mr. Shepheard, I have oft wondred, If Chriſt hath born all our miſeries, and ſuffered death for us, why then ſhould we feel any miſeries, or ſee death any more? And I could never ſatisfie my own heart by many anſwers given, better than by this; viz. That if the Lord ſhould aboliſh the very being of our miſeries, they ſhould indeed then do us no hurt: but neither could they then do us any good. Now the Lord Jeſus hath made ſuch Peace for us, that our Enemies ſhall not only not hurt us, but they ſhall be forced to do us much good. Wants, make us pray the more; Sorrows, do humble us more; Temptations, make us exerciſe graces more; Deſertions make us long for Heaven more 'Tis now part of our portion, to have not only Paul, and Apollos, and World, but to have Death it ſelf to do us good.
L. 5. The troubles of our Souls, are the Souls of our Troubles. David's, do ſo appear. By the heaps of words that he pileth up to expreſs them, they appear ſo. Death-ſorrows, Hell-pains, Troubles and Sorrows that found him, and got hold of him. Oh what a deal of Water can the Sea contain more than a Thimble, or a Cockle-ſhell? And what an a like deal of good and evil is the Soul capable of more than the Body? And how much more to be pitied is the Soul that is betwixt Hope and Fear of God's Love, than the Body that is between the Axe and the Block? [Let the Reader that would ſee more of this, ſee the unparallellable Mr. Ro. Bolton upon Prov. 18.14.
L. 6. In the Fire and Water, there's nothing like holy Prayer. David was in them both, with the witneſs: and in them, as the beſt courſe he could take, he prays. Then called I on the Name of the Lord! O Lord, I beſeech thee, deliver my Soul! q.d. When I was beat off my Legs, I fell upon my Knees. I knew, the heavenly Father uſed to ſtrike his Children no lower. Yea, and to ſtrike them for no purpoſe ſo much, as to bring them on their Praying Knees. Unmixed Praiſe is his delight in Heaven: but, upon Earth, 'tis Praiſe with Prayer he delights in. And which he makes the in-let of all his Mercies, and our true Conſolations. They quite miſtake their way to welfare, who when they are diſtreſſed, ſit ſtill in lazy Complaints. Or go buſie themſelves in Complotments; hoping by their own and by borrowed Wiſdom and Power to remove the Mountains that lay on their hearts. Idleneſs, and carnal Activity, ſink us deeper into ſorrows; they never take us out. But Prayer honours God, and God honours Prayer. No want is ſo great, but He can ſupply it: and there's no Soul that Prays in Faith, but may be ſure He will ſupply it. Is his Power only Infinite? no, his Goodneſs that makes Promiſes, and his Truth that keeps them, be fully as Infinite as that Power it ſelf is. What, therefore, is comparable to Prayer? 'Tis with it, and not without it, that Faith ſubdues worlds of evils, obtains Promiſes, muzzles Lions, quenches Fire, ſcapes the edge of Swords, of weak makes ſtrong. Nothing can kill a Believer, but that which can ſtop the breath of his Prayer.
L. 7. God's gracious, righteous and merciful Acts, do teach us his gracious, righteous, and merciful Nature. They taught our Pſalmiſt. He comes from declaring the former, to conclude the latter. He had ſaid what God had Done; and (verſe the fifth) he ſays what God is. Namely, Gracious; that is, Kind, without any Force or Neceſſity, and without any Merit or Motive from without his own heart. Righteous, that is, Juſt or Faithful. Merciful, that is, forward to help creatures Lying in miſery. Be it obſerved; 'tis the Nature of God, from whence alone, in many caſes, we can draw any Hope or Peace. 'Tis from thence alone, as the firſt Fountain, that, in all caſes, we do or can draw it. 'Tis for the Exaltation and Praiſe of his Nature, that he worketh all his works; and that he calleth us to conſider all his works. 'Tis the reproach of his Nature, that Satan, above all things, aimeth and acts for: as that which upholds the Kingdom of Sin in the World. Wherefore, miſerable are they, who cannot ſet ſeal unto this Doctrine. And who do not Learn what God Is, from what He Does. Their Religion is vain Pageantry, who, while they cry up his Works, do not enamouredly ſee in them, the glory of Him the worker.
L. 8. God is a Believer's own God. So the Pſalmiſt calls him, OUR GOD. To be ſure, God is at his own Diſpoſal. He can give Himſelf to whom He pleaſeth, to be Theirs in Marriage Covenant for ever. And 'tis as certain, He hath ſo given Himſelf, and all that He Hath, unto ſincere Believers. Who accordingly give themſelves, and all that they Have unto Him. (Of both, I ſpeak largely elſewhere.)
L. 9. The moſt Shiftleſs Saints, have God their Saviour. The Lord preſerves the Simple, ſaith verſe the ſixth. Men of leaſt Policy, are ſaved by Him who is Only Wiſe. They are Preſerved one, or other, or all ways; viz. From evils, and In them, and out of them.
L. 10. Sanctified hearts, remember their Wants, and their Helps. Davids did ſo: I was brought Low, and He helped me. Indeed ſin takes away the heart. Corrupts the mind, Memory, and Will. And lets not him be a Man, that will not be a Saint. Grace, on the contrary, raiſes the Mind, perfects the Memory, rectifies the Will. And make that he who will be a Saint, muſt be very like an Angel. That is, Humble and Grateful. Humble in ones ſelf Grateful unto God. Aſſoon ſhall Cherubims ceaſe to remember that once they were Nothings, and God raiſed them out of Nothing; as an Holy Soul ſhall forget his great Depreſſions, and his Gods Exaltations of him out of them.
The Text we are now arrived to. And in it you ſee, (do ye not?) theſe Particulars; to wit, (1.) The Preucher, David's Conſcience. (2.) The Auditory, David's whole man. (3.) The Sermon, an Exhortation to holy Quietneſs preſſed by Gods motive Kindneſs. Many Doctrines, here meet us; and chiefly theſe.
D. 1. Good men give themſelves good Lectures. Davids have their Chaplains in their breaſts. And Preach unto themſelves. Their own Reins do inſtruct them. And indeed all men's words, and God's too, be unprofitable unto us, till they become the words of our Conſciences unto us. He is an ill man, whoſe Conſcience is a dumb Dog.
D. 2. The beſt of men, do not keep perfectly ſtill, in ſevere ſtorms. David himſelf did not. This charge, [Return to thy Reſt,] plainly ſpeaks his Removal from it. And a ſinful Unquietneſs, it ſelf. We have heard indeed of Job's Patience in his Affliction: and ſo have we heard of his Impatience too. In that very grace wherein a good man is moſt Perfect, in that it ſelf he is far from being Legally Perfect. Our gracious God doth not; and Men ſhould not, let one act, or a few un-allowed acts denominate us; In no man, ſave Him who was God and Man, had ever Diligence or Patience its Perfect work. In the foreſaid ſenſe, Perfect. We may not call our ſelves Hypocrites, for that which God doth not ſo call us. Perfection is coveted by every one that is ſincere; but 'tis not by any one in this Life attained. Sin came into us, when our Souls came into our Bodies: and 'twill never go quite out of us till our Souls go quite out of them. Happy is he that has no ſin Reigning or Raging! Till you are in Abraham's boſom you ſhall have ſin Aſſaulting and Afflicting you. And that in Adverſity, and Proſperity too.—But the Truth I chuſe to inſiſt on is that which follows.
D. 3. Reſt in God is the ſtate of Mind, that's Laboured for by the Children of God. 'Tis that, you ſee, whereto David laboriouſly called and inſtructed his Soul. And the record of it can be thought deſign'd for nothing ſo much, as to provoke us to go and do likewiſe. That thus we may the better do, the Propoſition ſhall be briefly Explain'd and Proved in theſe four Conſiderations.
C. 1. Reſt is the Health. Or the pleaſant Feeling of a Soul United unto, and Enjoying of its ſupreme good. Two things it importeth; Life, and Peace Reſt, is not Death; nor is it Rage. Where there is no Life, there's none of the Spiritual Reſt we ſpeak of. Nor any other, but what a Stock or Stone poſſeſſes. Where there is no Peace, it need not be ſaid what a diſtance there is from Reſt. Raging Life, ſtands farther from Reſt, than Dead Peace it ſelf. A Flint ſtone is nearer to it, than a Furious malecontented man. Soul-reſt, is a lively Peace, and Peaceful Life. And here think diſtinctly; (1.) No Creature is or can be its own happy-making good. (2.) All Living ones do crave ſuch good, from without themſelves. (3.) God is all good. Creatures have nothing, but what He puts and holds in 'em; no virtue to benefit one another. (4.) Before the beſt Union unto God, we cannot have the beſt good from Him, By the beſt Union, underſtand neareſt Relation. That of Adopted Sons and Covenanted Servants. By the beſt good, underſtand that which is Spiritual and Eternal. (5.) When we have the beſt good beſtown upon us by God, we are not at Reſt in our ſelves preſently. We are not well, till what is Beſtown on us be alſo Enjoyed by us. (6.) Enjoyment, is made up of five Ingredients; to wit, Uſe, Knowledge, Pleaſure, Content, Security. We then Enjoy what God Is unto us, and what He alſo Doth for us, when we Uſe it for the juſt ends of it. When we duly reflect, and Diſcern our ſelves to be in the Poſſeſſion and beſt uſe of thoſe beſt things. When we take Pleaſure, and make glad our hearts in the Diſcovery thereof. When we Content and ſatisfie our ſelves with that Pleaſure; ſaying, 'Tis Enough, yea 'tis All; we would not, nay, we cannot have it better with us, than Grace hath made it. When, likewiſe, we have, and conſider us to have ſtrong Security, for Holding what we Have. (7.) Reſt, is the State and Temper of a Soul thus enjoying God, through Jeſus Chriſt. It's ſuch a Soul's ſatisfiedneſs; and that in a double reference; to all that God has yet done, and all that God ſhall ever do. A Soul in the Reſt which our Text intends, thus ſpeaketh: Lord, I muſt ſpeak as I find. Thou haſt hitherto done all things well. I muſt needs approve, yea and applaud all. I am ſure Thou thy ſelf canſt not mend it; for there has been in it no fault. I ſhall never forgive my ſelf my treſpaſſes, in the hard thoughts I have had of any thing by Thee done. If I remember them in Heaven, I ſhall there Bluſh to all Eternity for them. Lord, for the future I project to be wiſer. I do now let fall all Conteſt with Thee, about future Events in this World. I put a Blank in thy hand; write, Lord, thy Pleaſure. Write the Kind and Quality of the things that ſhall befal me. Write the Meaſure and Quantity of them. Write the Term and Continuance of them too! Order my Lot while I ſojourn on Earth, even how Thou pleaſeſt. Thy Will ſhall be my Will. If ever I contradict the former, I ſhall the latter too. Thou canſt not do what ought to Offend me; or what ought not to Pleaſe me. Nor can I any way do my ſelf hurt, but by unjuſt ſurmiſing that what Thou doſt is not good. I command my ſelf, having Peace with Thee above, to maintain Quietneſs for ever within. And not admit any thing from without to make a tumult in the Region of my Heart. No, but to behave my ſelf as may ſhew that I do account Thee a ſufficient Shield from evil, and Store of good. And this, by walking on the waves, if Thou calleſt, without ſinking. By entring the Fiery Furnace, if Thou wilt have me, without Deſponding. By truſting in Thee, even when Thou appeareſt to ſlay me.
C. 2. There's no Perfect Reſt behither Abraham's boſom. It is a Truth, denied by none, tho' conſidered duly by few; a ſtate of Adoption is a ſtate of Reſt. Upon thy firſt Repentance, and Faith, thou art made a Child of God, John 1.12. Being his Child, thou haſt a Child's portion. And to be ſure, the Children of his houſe are free. Free from the condemning Wrath of God the Law-giver and Judge; free from the Power of Satan the Jayler and Executioner; free from all the Dominion of Sin (that is a worſe Enemy than Satan himſelf;) free from all things that totally exclude Reſt. I, and have all things that do conſtitute and make the foreſaid Reſt. Who doubts it? they have ſome Knowledge of God; ſome Uſe of his holy Name, and his Peerleſs Excellencies. Some Pleaſure therein, and ſome Content therewith. And ſome Confidence too of the unmoveableneſs of their good eſtate. Theſe latter they have ſometimes, and in ſome meaſures: and much more the former. But yet, tho' now we are the Children of God, it doth not in this World perfectly appear. No, our very Life is Hid; and ſo is our Reſt, in great part. Infinite Wiſdom ſees good to make a difference of degrees between Grace and Glory. And to make the ſtate of Glory, one of all Reſt: and the ſtate of Grace, one of but ſome Reſt. The ſtate of Glory, one of Reſt, abſolutely: and the ſtate of Grace, one of Reſt, but comparatively. I ſay, but comparatively. In compariſon of the Wilderneſs, Canaan was a Reſt: but compared unto Heaven, what was it? True, it flowed with Milk and Hony; but it had alſo Thorns and Briars. Compared to the ſtate of Sin, the ſtate of Grace is Heaven upon Earth; but compare it to Heaven above, and then 'tis (dicere auſim) but a Hell upon Earth. Such an Hell, that St. Auſtin's words are known to be true; Some good men have need of Patience to Live, as much as others have need of Patience to Die. There want not Reaſons, for God's ſo ordering things. And our Divines have not been ſparing in their accounts of them. I forbear it here: praying only that it be obſerv'd, Diſturbing Trouble ſhall as ſoon get up to Heaven, as Undiſturbed Reſt come down to us in this World. Chriſt our Head, had never any ſinful Sorrow indeed: but neither had He, before his Exaltation, any ſorrowleſs Comfort here below. We, imperfectly ſanctified creatures, have neither any Sorrow that is altogether ſinleſs; or any Comfort that is altogether ſorrowleſs. One of the Thieves on the Croſs did Blaſpheme, Mark 15.31. Our murmuring Fleſh and Corruption, tho' crucified, doth break out. And raiſes, in every ſtate, unquiet and unruly Thoughts. The World's Objects alſo, deceive us with their Emptineſs, and vex us with their Falſeneſs. Satan, likewiſe, by Injections of his, hath more than a few ways to Diſturb us. In a word, there are four things whereto we are here liable, which make perfect Peace here impoſſible. I mean, Bodily Diſeaſes, Mental Errors, Divine Deſertions, and Satanical Temptations. By means hereof, the troubleſom Thoughts in our minds, are made as numberleſs as the wandring Atoms in the Air. And 'tis an imperfect Patience, wherein our ſouls are in our beſt days poſſeſſed. A quiet and calm Spirit is in God's ſight a Jewel, for Excellency; in our ſight 'tis a Jewel for Rarity. Nor is it any where found, but abundance of flaws are found in it. Where is Wealth without Care? Where is Pleaſure, without Wearineſs? Where is Honour or Praiſe, without Hazard? Who has Friends, without any Guile in them? Who has Relations and no Croſſes in them? Who hath found out that Age, that is without it's Infirmities? I will ask but once more, and paſs on. Who hath grace without adherent Corruption, Hope without Fear, and Comforts without Eclipſes?
C. 3. There is more perfect Reſt attainable, than what is yet by any of us attained. The beſt ſouls do often loſe of that which they had. But never do they gain all that they may have If any have ſo done, they are black Swans, rare Inſtances. Generally, all ſober Chriſtians will grant, they Need more than they have. Nor will they dare to ſay, that their Diligence in time paſt could not have gain'd more. Or that their holy Induſtry from this time will not gain more. All ſincere Converts, do enter into Reſt. They paſs Jordan, they ſet their feet on Canaan. Nor is it God's will that they ſhould keep by the Rivers ſide. He gives them Eyes and Feet. Underſtanding, and ſtrength And commands them to uſe both for getting further up into the Pleaſant Land. Every Believer, upon his firſt Union unto Chriſt, makes God name his ſtrong tower. He runs into it, and he Reſts in it. But how? Into the outer parts he runs, and in but ſmall part, comparatively, he Reſts. Now God ſaith not, Hitherto ſhalt thou come, and no ſtep further But contrarily; He calls to come farther in, into the Chambers of purer Peace and Reſt, Iſa. 26.20. I, and to advance toward the fulneſs of Joy, 1 John 1.4.
Let it be obſerved; The Reſt in God we ſpeak of, is a Grace. Grace, is a Growing thing. 'Tis but a Seed of it that the Holy Ghoſt infuſeth, in our firſt Converſion. But, like the grain of Muſtard Seed, it grows. He that Infuſeth it, doth Increaſe it. He brings it unto it's juſt meaſure and Size, in every Convert. He Keeps it Growing until the very Harveſt. Nor is ever Grace at a full ſtand, till it be ripened into Glory. 'Tis often told you, and I hope you know: the Holy Spirits work is to ſet us working. All that He works for us and in us, … works by us. Conſequently, we …ay by no means imagine, but that we have room to Mend till we come to Heaven. And have an increaſe to make in this and every grace. The greateſt Charity muſt take it for duplicate page duplicate page duplicate page duplicate page Phrenzie, if any man ſhould ſay to this purpoſe. Long hath been my Conflict? and I have obtain'd ſome Conqueſt over the enemies of my Souls Reſt. I cannot expect, nor will I therefore endeavour after more. My work ſhall be to keep, not enlarge my victory. My will is melted into the will of God as much as I ever look to have it. Inwardly I Fret as little; outwardly I Murmur as little as I am ever like to do. It were vain to pray the Holy Spirit, to make my own Spirit leſs Tumultuous and confuſed than 'tis. To hold it any higher than He does already, from ſinking Diſcouragements, or diſtracting Cares. In all that comes on me, my Mind is as ſatisfied as ever it will be, that 'tis God's doing, and that 'tis Juſt and Good. My Will alſo is as obſequious, yielding and ſubmiſſive, as it can be made. The tenor and temper of my Soul is as like Heaven as it will ever be upon earth, &c. No gracious Heart can have ſuch a Mouth. As long as 'tis it ſelf and free from Lunacy, it cannot. Nay, but it will ſpeak clean contrarily.
C. 4. The Children of God, do upon many and mighty Motives, ſeek to attain all Reſt in God that is attainable. They think not leſs than All, to be enough for their preſent ſtate. And they have Reaſons enough for that their Thought. Some of them, and not the Leaſt, ſhall be propoſed. God's Servants conſider the following particulars.
(1.) There is a Neceſſity of Precept. God commands, that Degrees of Reſt unattained be laboriouſly ſought. As well as that the Degrees attained be watchfully kept. He requires not the Principle of any grace, without the Practice; nor Perſeverance in any, without Proficience. As expreſly we are bid to Grow, as to ſtand in grace. Now where the word of God's Command is, there is Power. In a gracious Soul there is ſuch a powerful impreſſion made, as there is in a Subject's heart by his Kings commandment; or in a Child's by his Father's.
(2.) There is a Neceſſity of means. Of means unto our chief end, yea our whole one. Our Ultimate one, which is God's Honour; our Near one, which is Our own Good; our Intermediate one, which is our Neighbour's Good. Reſt in God is an undiſpenſably requiſite Means unto all three. And our Degrees in them, can be but according as our Degrees of Reſt are. For the Being and Life, the Beauty and the Strength, of all Duty unto God, conſiſteth much in this Reſt. Is God my God? do I Hallow his Name? or do I Look like Chriſt's diſciple? Till I Lye down at his foot, ſubmit to his Will, content me with his Pleaſure? Excepting againſt nothing that He does? No; but when a Soul doth this, it acts not a Single grace, but all graces together. It acts them not meanly neither, but illuſtriouſly and amiably. With huge ſtrength and demonſtrations ſtrongeſt of Truth and Goodneſs. As for our own Good, it ſtands in Receiving from God what thro' Chriſt he Gives. Waiting for what he Promiſes. Giving back what he requires from our hands. And how requiſite is a Quiet ſpirit to all theſe? The Veſſel into which a Liquor is poured, muſt not ſtir and jog up and down, but be held ſtill. Are we Veſſels of mercy? Are we to receive the waters of Life, the ſtreams of grace? If ſo, the ſpirit of grace muſt hold ſtill our Spirits. Keep them Quiet and unhurryed and ſubmiſſive. So, if we are to Live by Hope, and wait for the glory to be revealed, how needful is Reſt? Aſſoon may you ſee with ſhut eyes, as Hope with vexing and reſtleſs hearts. Reſt and Submiſſion be the inlets of Hope, as Hope is the inlet of Conſolation and Joy. The Worſhip we are to give unto God, hath this to be ſaid of it. It hath a Soul and Body, a Kernel and Shell, a Subſtance and Shadow. An heart that is like either to the Dead Sea or to the Adriatick raging Sea, may give God the carcaſs, the Shell, and the Shadow of worſhip. The Soul, the Kernel, the Subſtance, none can give but the reſigning, reſting heart. That which Reſigns it ſelf unto God's good will, and Reſts confident there will be nothing but what ought to be in his works. As for our Uſefulneſs to the Converſion of ſinners, or Edification of Converts, let Reaſon and Experience ſpeak! Will the mire caſt out of a troubled muddied Soul conduce unto theſe ends, or to the quite contrary? Words ſignify little, without an efficacy-giving Example. But a Reſtleſs man's whole Converſation, is one continued ſlander of Religion. And a Diſſwaſive from it. In ſhort, the Philoſopher ſays right. Whatever moves, muſt move upon ſomewhat Unmoveable. Ships move on the Sea 'tis true; but the Sea moves on that which moves not. Coach-wheels move up and down; but ſo doth not the Axle-tree to which they are faſtned. Man's heart can in no good courſe move, till it be joyned unto God, and reſt in Him who is unmovable. 'Tis by Reſt in Him, we are fitted for every Motion for Him *Then it is we can do what pleaſeth Him, when what He doth do does pleaſe us..
(3.) There is a Neceſſity of Covenant. There is no true Servant of God, but what is a Covenant one. Nor any Covenant one, but what has Promiſed and Vowed ſincere and entire Acquieſcence in God's Will. Praying, without limitation, that his Will be done. Yea, and upon Earth as in Heaven. Now, do Covenants ſignifie any thing or nothing? ſigned, ſealed Covenants. Such is our Covenant with God, in Baptiſm, and at his Holy Table ſign'd and ſeal'd. Or dreams any man, that he hath riſen to a full performance of his Sacramental Engagement? If not, he muſt feel it's force on his Soul, conſtraining to purſue more Reſt in God. Or elſe be inclined to renounce his Baptiſm; as indeed the moſt among us, but too practically do.
(4.) There is a Neceſſity of Intereſt. God allows, yea commands us to Love our ſelves wiſely, without any ſtint. The ſum of all his Commands is this; "Be happy! Whatever is truly for my eternal Intereſt, the ſame is my Duty. Now, if any thing be ſo, Reſt in God is ſo. For why? Satan can have no good angling in the waters of my Soul, if they be not Troubled. Temptations ſpoil men; but Content with God's Will, ſpoils and ſhames Temptations. Yea, and it doth by our Comforts, as our Saviour by the Loaves and Fiſhes, Matth. 14. It multiplies them miraculouſly; and makes a very few of them, enough for us, and to ſpare. A little with Content, is not a little. 'Tis a great deal. And a great deal, and Content with it, is very Heaven it ſelf. A great man hath ſaid, A Contented ſpirit on Earth, is in ſome reſpects better than Heaven. Boldly I will ſay; 'Tis the beſt of Heaven that we can have on Earth, to Reſt always and Depend on the Lord of Earth and Heaven. Living off from Creatures; and from under their Power to Glad or Sadden us. And knowing this unqueſtionable truth, That ſound Chriſtians Poſſeſs all things. Or, if they don't, they have given them the good of all they want, as truly as the good of what they have. The Honour, that Reſt in God doth crown a Soul with, is the greateſt that God can be imagined to give, or a Creature receive. It makes as like God as a Creature can be. When you have all you would have in Him, you are next Happy and Honourable to Him, that has all in Himſelf that He would have.
(5.) There is a Neceſſity of Nature. The very Nature of a Regenerate man, is againſt Vexation at what God does. And is for the moſt entire reſignation unto his Pleaſure. Unregenerate men's carnal mind, is all Enmity; and ſuch as cannot be Subject to, and Quiet in, God's Will. But the New-born man's renewed mind, is all Friendſhip; and ſuch as cannot but be Flexible to, and be at Reſt in it. At leaſt, it cannot but wiſh, and will, and pray, and ſtrive to be ſo. God calls Unquiet hearts, Rebels. And ſo do his Children call their own hearts when they be Unquiet. Saints in Heaven can have no actual Diſcontent; Saints on Earth can have no allowed Diſcontent. The Nature of theſe is as truly againſt it, as the Nature of thoſe is. Albeit their Power againſt its invaſion be not ſo great. Their good Apprehenſion of God, and their good Affections toward Him, be the ſame for Kind, tho' not for Degree.
It remains that we Apply all. May He who only teaches to Profit, teach you this; without which 'tis impoſſible to Profit. Reſt is ſo ſuitable to natural Deſires, that I muſt ſuppoſe you always to deſire it. Our Days are ſo troubleſom and ſtormy, that, methinks your preſent care for it ſhould be above ordinary. And that very Providence which occaſioned this Sermon, one would think, ſhould contribute much to your Perſuadableneſs by it. In hope that ſome will make a good uſe of it, and with deſire that all of you may, I ſhall ſet before you two things; viz. The principal Truths this Doctrine calls to us to Conſider; and the ſpecial Duties it obligeth us to Practiſe.
Of theſe Truths, I commend five.
T. 1. Good men are careful about the Temper of their Minds. All men are ſo about the Temper of their Bodies. As for their Minds, moſt are very heedleſs. And tamely bear any Temper that comes upon them. Not having ill Tempers Lamented, or gracious ones Laboured for, by them. But men of good hearts, are not a little careful about their good plight and tempers. Prov. 4.23. Keep thy heart with all diligence, is a Text engraven deeply on their hearts. [And I would that Mr. Richard Alleines golden Sermons upon it, were more in peoples hands.]
T. 2. This World, as bad as 'tis, is not ſo bad as ſome haſty folk make of it. Such, I mean, as exclaim againſt it as a Place uncapable of any Reſt. And altogether unfit for Comfort or Joy. True, we are here, all of us, defiled with rebelling Corruptions, clothed with numberleſs Infirmities, loaded with paſt Guilts, aſſaulted with preſent Temptations. We are by Satan buffeted, by Men oppreſſed, by God afflicted. Be it confeſſed therefore; without ſome ſolid ſupport, (Vivere non eſt Vita,) our Life is ſcarcely worth the name of Life. But yet, all Reſt is not reſerved for next World. There is a Lord that in this World, rebukes Temptations, pardoneth Guilts, heals Infirmities, ſubdues Corruptions, heightens Conſolations above Sufferings. And who in this World it ſelf, bids and makes his Children to Reſt and Rejoyce in Him. Such a thing there is as an Heaven upon Earth. And 'tis long of our ſelves if we find it not.
T. 3. Serious Chriſtianity, doth little deſerve the imputations of Sourneſs and Melancholy. What is it but a Life ſtudiouſly Quiet and Comfortable? It's Poſſeſſors chide themſelves for nothing more, than their fooliſh departures from their true Reſt. They proclaim it Comely to rejoyce, Pſalm 33.1. And profeſs that they do ſo with Joy unſpeakable and full of glory, 1 Pet. 1.8. Have they at times their Shipwracks of Reſt, in which neither Sun nor Star appears? The World will not believe it, but the Church knows it. And will be content to bear the hard names ſent from the ſcorners chair.Yes, they have. But then it ſelf, Light, and Reſt, and Joy are ſown for them, as they be not for ſinners. And their Sorrows be, but like a travailing Woman's, the fore-runners of Joy. Their bittereſt Aloes be better therefore than ſinners moſt ſweetned Arſenick. Sinners be ſtill in little Quiet, and be going to leſs. Good men have always ſome, and are going where they ſhall have all. Sincere Religion, is the only Element in which Reſt or Peace can live.
T. 4. We never do well to be angry at what God does. Grace carries us to expel and prevent anger and unquietneſs. 'Tis Corruption inclines us at any time to Plead for it. Indeed we may reaſonably and ſinleſly, Reſent Afflictions. Yea, 'tis our Duty to abhor ſtupidity, and not (thro' unſenſibleneſs) deſpiſe God's Chaſtening. We may likewiſe, humbly make our Moans to God; and pour out our complaints unto our Brethren. We alſo may and ought to uſe all innocent means, to get from under afflictive evils. Scripture and Nature vouch this. But to Rage and Repine at God's work, is to Blaſpheme his Majeſty. And 'tis certainly the Logick of the Devil, that frames Arguments againſt God. Arguments I call them; but they are but in colour and falſe appearance ſo. Sin and Satan have a great hold of a man, when ever he offers to bring ſuch to juſtifie his blaming of God; e. gr.
Obj. Can I be Troubled too much? my Trouble is for ſin.
Anſ. You muſt not for Sin it ſelf be Troubled more than God requires. And that is unto Humiliation, not Deſperation. Diſtraction fits for Bedlam, not for Heaven. If your Trouble be for Sin, your care ſhould be to keep Sin out of your Trouble.
Obj. God has Departed from me; Can I take on too much?
Anſ. Yes, you may. If He be gone from you, go you and cry after Him. Not Run away from Him, and Rage againſt Him.
Obj. My Affliction is a none ſuch; and may not I then be allowed to Crudge a little?
Anſ. It may be 'tis a none-ſuch but in thy own Conceit. But if otherwiſe, God has not wronged thee. Hell it ſelf is not more than thy deſert. Fretting will make it worſe. Submiſſion is thy only way unto Reſtauration.
Obj. But this Affliction makes me Unſerviceable; and therefore I cannot bear it.
Anſw. Unſerviceable! Vain Man, I tell thee, Serving God is doing his Will, not your own. His Will is now, that you ſerve his glory by patient endurance of his Chaſtiſement. Whatever other ſervice He has to do, He can do it without you. He can Find Servants, or Make them, or Work without them.
T. 5. That Reſt and Peace which coſt but little, are worth as little. Davids get theirs, by Prayers and Pains with their Souls. True Saints ſow in Tears before they reap in great Joy. I would not be thought to intimate, that all God's Children do mourn as long, as loud, and as much, one as another. I know they do not. There is a vaſt difference that Soveraign Grace makes. But I affirm this, to be clear from the Holy Scripture. A frame of holy Reſt in the Soul is not to be expected without the conſtant and diligent care of the Soul. To wit, for Attaining, Keeping, Increaſing it. And whatever the temper of the Soul appears, 'tis more than probable that it is not worth keeping, if it coſt not true pains in the getting. God doth not ſell us Peace for our Pains. But He hates Pride and Idleneſs, and gives not Peace without our Humility and Induſtry.
The Duties whereto I exhort, are five moſt conducive to Reſt.
D. 1. Give all Diligence to make your Calling and Election ſure. There is no Reſt in Creatures. They are Falſe, and Delude us. Weak, and Diſappoint us. But neither is there any Reſt in God for you, until you be truly Converted unto God. How oft have I told you, Without holineſs no man ſhall comfortingly ſee God here or hereafter? Without the holineſs of Spirit, Covenant, Qualities, Converſation, and Company, that I have treated of elſewhere. If you would have Reſt, go no ſhorter a way than this to find it.
D. 2. They ſay, that neither Trees, nor Graſs, will grow upon the ground under which Gold Mines be. 'Tis ſure that Holy Reſt is often kill'd by the Love of yellow Duſt.Love not the World, nor the things of the World. Watch and Pray againſt the inordinate Love of this low World, and its low things. It often gets into the beſt hearts, before they are aware. And ſooner than other Enemies to Soul-peace. When it hath invaded, the ſtrongeſt Grace will have enough to do to drive it out. And muſt look for ſmall meaſures of quiet while 'tis in. Of all the famed Saints recorded in Scripture, and renowned for aſſurance of God's Love; what one do you read of tainted with Love of this World?
D. 3. Walk circumſpectly and preciſely. In Duties Perſonal and Relative. Omiſſion, or ſlight Performance of one, deſerves deprivation of the Holy Spirit. And, if the Comforter go away, what becomes of your Reſt? The weakeſt Chriſtian, that lives up unto the grace he hath received, is ſafer than the ſtrongeſt that doth not ſo. And will have more Reſt at Noon than he.
D. 4. Let your Love of God Believe all things, and Hope all things. I mean, in all ſevereſt diſpenſations Believe all that He doth to be very Equitable. And hope to ſee the day that will ſhew how little cauſe has been given of your Diſlike. The Law ſaith, the King can do no hurt, tho' his Miniſters may. The Goſpel is plain, Heaven's King can't do hurt to his Children. Altho' the World may. All Unſatisfiedneſs with Events, is cauſed by our having no thoughts of God, or low, and ſlight, and hard ones. Do but Know and Remember He is God. And one that then cannot act but like Himſelf. It will be almoſt as Impoſſible as Unjuſt to be Diſcontented.
D. 5. Muſe not ever upon your Afflictions disjunctly from your Mercies. If you muſt multiply thoughts of them, then joyn you as many thoughts of your Mercies with them. Elſe, while the beſt men muſe, a wild-fire will burn. But be it reflected on by us! Had we ever in our Lives one Affliction, under which we had not a million of Mercies? Or, what man is he that hath not received a Sea of Mercies for every drop of Trouble from God's hand? That has not had many a good Day or Week, for every ſorrowful Hour? A very ill Spirit it therefore appears, that is took up wholly in poring on the ſo few ſorrows, tho' Deſerved, and Needed, and Bleſſed too, it may be. Paſſing unregarded the ſo many Comforts, on an Undeſerving and Ill-deſerving worm beſtown.
I wave other Particulars. Let ſuch as need, gather from Mr. Burroughs of Contentment, and Dr. Bates of Reſignation unto the Will of God.
My Teſtimony of the gracious, humble, quiet Chriſtian forementioned, is unneceſſary. Except it be for provoking your Imitation. Upon very ſatisfactory grounds, I have thought her One, of Gifts and Graces, above the ordinary pitch. And, the ſame for the Conſolations of God. Her Night-ſong was, Now am I one day nearer my Father's houſe, my heavenly home. And her Morning one was harmonious; to the ſame tune. Her Memory is ſweet unto many; her helpful Converſes are dearly miſſed by her Relations and Neighbours. My Advice is, that you all take the only way to do her Memory true Honour; and your ſelves the greateſt Kindneſs. VVhichWhich is, to hear her, tho' now Dead, yet Speaking. And by her Example ſhewn you, now preſſing you to conclude the Duties that I have Preach'd, to be both Poſſible, and Deſirable. She fore-ſaw her Death, and paſs'd thro' the darkeſt ſhadow of its Vale, as undauntedly, as you know. O that before God take any others of you hence, you may ſeek and find that Soul Reſt which may a-like glorifie God, comfort your ſelves, and rejoyce the Congregation you leave behind! Amen.