Sermons on Isaiah 11:1-10, Sermon · Verse 3

Sermons on Isaiah 11:1-10 · Sermon · Verse 3

p. 95VERSE VI.

The wolf alſo ſhall dwell with the lamb, and the leopard ſhall lie down with the kid: and the calf, and the young lion, and the fatling together, and a little child ſhall lead them.

FRom this verſ. to the 10. is ſet down the great and admirable effects of Chriſts powerful government by his Spirit and Word, to wit, a ſtrange change and metamorphoſis of perſons, who, before the light of the glorious Goſpel did ſhine in their hearts, were of a ſenſual and brutiſh diſpoſition, and of a wild and ſavage converſation; who were rebellious againſt God, and had an antipathy one againſt another: who were like Wolves in oppreſſion; like Leopards and young Lions in fierceneſs; like the Aſp and Cockatrice in bitterneſs of ſpirit, and venomouſneſs in converſation: but theſe after their converſion, by the light of the Goſpel, ſhall live in obedience and peace with God, and in concord with others, who before them were in a ſtate of grace▪ p. 96The wolf ſhall dwell with the Lamb, and the leopard ſhall lie down with the kid: and the calf, and the young lion, &c. that is, they ſhall be ſo daunted by the power of grace with the Goſpel, that they ſhall live in a ſweet communion and fellowſhip with theſe who were in Chriſt before them: and alſo with theſe, who ſometimes were alſo bitter and malicious enemies to the godly; even ſuch as had been like Aſps and Cockatrices, ſhall be converted and made partakers of the meek and lowly Spirit of Chriſt. The cauſe of all this change, will be the light of the glorious Goſpel, as it is ſaid in the end of verſ. 9. For the earth ſhall be full of the knowledge of the Lord, as the waters cover the ſea. As at the Sun-riſing, the wild beaſts do return to their dens and caves; ſo the light of the Goſpel, in ſuch as are effectually called, according to the eternal purpoſe of God, will make their wild and beaſtly affections to hide themſelves for ſhame; and they ſhall have no pleaſure in the unfruitful works of darkneſs, and they ſhall caſt away all their idol-luſts, Iſai. 31.6, 7. Hoſ. 14.8.

Obſerv. 1. Man, before his converſion to God, is compared to creatures void of reaſon, and carried away by their ſenſual appetites, unto objects pleaſing to ſenſe; ſo that they are liker to brute beaſts then to men of ſound reaſon: therefore, in holy Scriptures, they are compa…ed ſometimes to the beaſts in the field; ſometimes p. 97to the fowls in the air; ſometimes to the fiſhes in the ſea; and ſometimes to creeping things. To beaſts of the field, are compared ſuch obſtinat ſinners, who oppoſe the Goſpel, and will not forſake their ſins, that Chriſt may reign in them; ſuch are as headſtrong beaſts, 1 Cor. 15.32. Acts 19.29. in which reſpect men are called brutiſh, Pſal 92.6, 7. Pſal 94.8. Iſai. 19.11. Open and fierce perſecuters, are compared to the fierce lion, 2 Tim. 4.17. Hereticks, who ſubtilly ſeduce people from Chriſt and from his truth, as alſo, being cruel hypocrites, are compared to wolves, Acts 20.29. Mat. 7.15. The furious and outragious man, to a boar robbed of her whelps, that doth run againſt any he meets with, though poſſibly innocent, Prov. 17.12. ſuch were the furious Donatiſts and Circumcellions, who maſſacred theſe of the orthodox Church, that withſtood their ſchiſm. The oppreſſour, who by violence beareth down all who ſtand in his way, is compared to the ranging bear, Prov. 28.15. The vindictive man, who diſſembles his malice, and watcheth for an opportunity of revenge, is compared to lions and leopards, who lurk privily, and ſetteth upon the Paſſenger unawares, Pſal. 10.9. Secret and ſubtile detractors of the children of God, are compared to foxes, which peel the bark from the Vines; ſo they by blaſting their reputation, endeavour to make their p. 98labours fruitleſs and unprofitable to others, through calumny and prejudice, Cant. 2.15. The inſolent and riotous man, who roaving in his wild courſes, doth puff at all that reprove him, is compared to the wilde aſs ſnuffing up the wind and will not be turned back, Jer. 2.24. The man that inconſideratly, and yet willingly caſts himſelf into temptations, is compared to a horſe ruſhing into the battel, Jer. 8.6. The man who is not over-awed by the fear of God, nor led by the counſel of God in his Word; but muſt be reſtrained by outward force or judgements, is compared to the horſe and mule, Pſal. 32.9. The man that is inconſtant in the way of his Religion, is compared to a dromedary, Jer. 2.23. The prophane men, who have no eſteem of the precious Ordinances of God, are compared to ſwine and dogs, Mat. 7.6. Seducers, who infect others with the poyſon of their pernicious errours, are likened to mad dogs, Phil. 3.2. Men, who after profeſſion of repentance, return to their old ſins, are compared unto ſwine and dogs, 2 Pet. 2.20. Men, who revile Rulers, unto barking dogs, 2 Sam. 16.9. Covetous men, unto greedy dogs, Iſa. 56.11. The beautiful woman, who wants diſcretion, and doth expoſe her ſelf unto temptations, is compared to the ſwine. The ſilly perſon, drawn away to uncleanneſs by her allurements, is likened unto the ox led to the ſlaughter, Prov. 7.22. The baſe-ſpirited p. 99man, who ſubmits to adverſaries upon any termes, though never ſo unhoneſt, is compared unto an aſs, Gen. 49.14. So is alſo the baſe ſervile ſpirit, that doth not duty out of love, but only out of ſervil fear, Prov. 26.3. And the drunkard is worſe than the beaſt in the field, becauſe the beaſt thirſteth for drink only to ſatiſfie neceſſity and his natural appetite; but the drunkard thirſteth for drunkenneſs to ſatisfie his ſenſual and ſinful appetite. They are compared to the fowls in the Air; the man that walks diſorderly and waits not upon the employments of his lawful calling, is compared to a bird wandering from its neſt, Prov. 27.8. The unnatural parent, careleſs of breeding or providing for his children, is compared unto the Oſtriche, Job 39.14. Lament. 4.3. The deceitful man, who by fraud and unrighteouſneſs maketh his purchaſe, and thereafter in the juſt providence of God is ſpoiled thereof, is compared unto a Partridge, gathering and hatching eggs, but beaten or chaſed away from them by the hunter, or ſome ravenous fowl, Jer. 17.11. The ambitious proud man, that ſets his neſt on high, and thinketh no hand is able to remove him, is compared to an eagle, Jer. 49.16. The man who preyes upon the ſimplicity and weakneſs of others, is compared unto ravenous birds, Iſ. 46.11. The puſillanimous man, afraid of every thing, is compared unto the ſilly dove, Hoſ. 7.11.

They are compared unto fiſhes in the Sea: p. 100the great men on earth, who to ſatisfie their luſts of covetouſneſs and ambition, do trouble the peace of the Sea of this world, are compared unto whales, Ezek. 32.2. The diſſembling cruel man, unto the crocodile, that ſeems to weep, and yet devours tne paſſenger that comes under his reach, Iſ. 27.1. Such a man was Iſhmael the ſon of Nethaniah, Jer. 41.6.

They are compared to creeping things; the falſe turbulent Prophet, by his loud and frequent cryings, ſtirring up the powers of the earth to war one againſt another, is compared unto frogs; and as the loud cryings of frogs is ordinarily the ſign of an enſuing tempeſt, So is the ſeditious upſtirrings of ſeditious falſe Prophets, a ſign of enſuing troubles, unleſs God in mercy preveen it, Rev. 16.14, 15. Seditious whiſperers, detractors and calumniators, are compared unto vipers, Mat. 3.7. and here they are compared unto aſps, which are ſerpents, full of wyndings, like unto the plyes of a buckler, (as the Greek word imports) and they do hurt men at unawares, Gen. 49.17. Pſ. 140.3. And great men of bitter and fierce ſpirits, are compared here to the cockatrice, the chief of ſerpents, called in Greek, foreign, and in Latine, Regulus; and becauſe the wicked counſels of leading-men do much harm, therefore they are compared to the eggs of the cockatrice, Iſ. 59.5.

Ʋſe 1. For admonition to all men, living yet p. 101in the ſtate of nature, and walking after their own ſenſual luſts; Look into the glaſs of Gods Word, take a view of your deformity through corrup… nature, and be humble in the ſigh: and ſenſe of it; becauſe your ſinful luſts prevailing in you, makes you rather like unto beaſts, than unto rational men. At this the very Heathens of old did glanſe in their Mythologies, and poetical Metamorphoſis, as in Actaeon, turned into a pufillanimous hart by his fond luſts, and Lycaon, into a wolf, by his cruel and tearing oppreſſion: this is the ſpiritual uſe we ſhould make of the Hiſtory of ſome of the beaſts, recorded in holy Scripture to this end, that beholding in that mirrour of theſe creatures, our deformity in our conformity unto them, we may be humbled, aſhamed, and ſtudy in time coming to conform our ſelves unto the will of God revealed in the holy Word. Let us not be like unto theſe, of whom the Apoſtle ſpeaketh, Jam. 1.24. who behold their natural face in a glaſs, but ſtraight-way forget what manner of men they were: far leſs ſhould we be like unto the Apes, who beholding their deformed and miſſhapen bodies in a mirrour ſet before them, do run upon it and tear it: they deſpiſe and contemn both Word and Preacher, when their own deformities are diſcovered unto them, as the Jews did againſt holy Stephen, when he diſcovered their groſs errours both in judgement and practice, Act. 7. againſt Paul, Act. 21.30. and ran upon p. 102him when he ſpake that which croſſed their opinion, Act. 22.22.

Ʋſe 2. The other uſe we ſhould make of the natural Hiſtory of the irrational creatures, is for our inſtruction, as to ſtir us up to diligence, we ſhould go to the Piſmire or Ant, and learn in the ſummer of our youth, to provide for the winter of old age, Prov. 6.6. The quarrel-ſome men ſhould learn meekneſs from the Doves; and the raſh uncircumſpect man, prudence and caution from the Serpents, Mat. 10.16. the careleſs unbeliever, who is negligent to uſe the outward means of ſalvation, as the hearing of the holy Goſpel, the receiving the bleſſed Sacrament of the holy Communion, ſhould learn diligence and make conſcience of reſorting to theſe gracious Ordinances, wherein Chriſt is offered; this he may learn ſome way from the Eagles reſorting to the place where the dead carcaſe is, Mat. 24.28. The unthankful man ſhould learn thankfulneſs to God and to men his benefactors, from the Ox and the Aſs, Iſ. 1.3. And the ſecure and careleſs ſinner ſhould learn forefight and circumſpection in flying from the wrath to come, even from the Stork and Crane, Jer. 8.7.

Obſerv. 2. By the preaching of the Goſpel accompanied with the power of the Spirit of God, a great change is made upon the ſpirits of natural and unregenerat men: Many that had been like Lyons, Wolves, Bears and Serpents, ſhall be p. 103changed (ſaith the Prophet here) from their wild and malicious inclination, and ſhall be made partakers of the meek and humble Spirit of the Lord Jeſus Chriſt, in the dayes of the full manifeſtation of the Goſpel, as it came to paſs in the Corinthians, 1 Cor. 6.10, 11. and in the Epheſians, Epheſ. 5.8. It was clearly manifeſted in Paul, who ſometimes like a Wolf, did perſecute and ſcatter the flock of Jeſus Chriſt, yet afterward became not only a ſheep of the flock, but alſo a Preacher and Paſtor: Zacheus, who ſometime was like a ranging Bear in his oppreſſion, is converted by the Goſpel▪ reſtores what was not his own, and of his own giveth to the poor, Luk. 19.8. And many of the Prieſts, who had been like Aſps and Cockatrices, of bitter ſpirits, venemous tongues and cruel hands, againſt the primitive Chriſtians, became themſelves obedient to the Faith, through the power of the Spirit of God accompanying the Goſpel preached unto them, Act. 6.7.

For the better underſtanding of this change, wrought in the hearts and converſation of the Elect by the Goſpel, we would Conſider, there be three principal changes in the ſpiritual eſtate of man; 1. A change from the eſtate of primitive innocency and happineſs, unto an eſtate of ſin and miſery, brought upon man by his own fall, Eccl. 7.29. L… this only have I found, that God hath made man upright, but they have ſought out many inventions. This was a voluntar p. 104and a ſinful change, from the better to the worſe. 2. There is a gracious change wrought by God himſelf in our converſion, from an eſtate of rebellion and of prevailing corruption, unto an eſtate of grace and favour with God, and unto an eſtate of ſanctification; this is from the worſe to the better, 2 Cor. 3.18. We all with open face, beholding as in a glaſs, the glory of the Lord, are changed into the ſame image, from glory to glory, even as by the Spirit of the Lord. 3. A change from the better to beſt of all, from an eſtate of grace here, unto an eſtate of immortal glory at our death, Job 14.14. All the dayes of my appointed time, will I wait till my change come. 1 Cor. 15.51. We ſhall not all ſleep, but we ſhall all be changed.

Conſid. 2. What man loſt by his firſt change, and what he loſt not: he loſt not through his fall any thing, which was eſſential to him; for then after his fall he ſhould have been no more a man, although after his fall he is ſometimes called in holy Scripture a beaſt; yet not that he became ſuch in nature, but becauſe he was carried for the moſt part like a brute beaſt by ſenſe, toward that which was pleaſant to fleſh and bloud: he retained ſtill after the fall his natural faculties of underſtanding and will: he had an inbred capacity to underſtand ſome ſpeculative truths, as that there is a God; and that the whole is more than any ſeveral part of the ſame: and alſo to underſtand practical truths, p. 105Rom. 2.15. as, that he is to be worſhipped, and that we ſhould do to others as we would have them do to us. He loſt not his liberty of will, in willing freely from previous deliberation, without coaction, or force in the proper and elicit acts of the will, in willing or refuſing; though in the outward man he may be forced, yet can he not be forced in his will: when a man is forced to go into priſon, yet his will is not forced, for ſtill he freely willeth it not. He loſt not the affections of grief at what was noiſome, nor of fear at what might harm him; he had them in the ſtate of innocency in the firſt act, and proneneſs (as they ſpeak) but not in the act of exerciſe, till after his fall into miſery; theſe affections were loſt in reſpect of their ſtraightneſs and rectitude, but not in reſpect of their ſubſtance and being. Man by his fall loſt not the faculty of conſcience; for after his fall, conſcience made him aſhamed of his nakedneſs: and the natural conſcience in Heathen men, is ſaid to accuſe or excuſe, Rom. 2.15. He loſt not the ſhape or poſture of his body, whereby he is in ſome ſort diſtinguiſhed from all other creatures: I grant, accidental deformities in the body, are the conſequents of ſin; but yet the frame of it, in reſpect of the ſcituation of the members, was not loſt. He loſt not dominion altogether over the creatures: although wicked and unregenerat men have not a right to the creatures, as they are pledges p. 106of a better portion in Heaven; yet they have ſtill a right to the bare creature, but without that relation to that better portion in the other life. For, as wicked men have their natural life from God, ſo they have a right and allowance from God to preſerve that life, by the uſe and help of his good creatures; otherwiſe it were not lawful for them to uſe means for preſerving their life, but they ſhould rather abſtain from them.

By his fall, he loſt clearneſs and quickneſs of underſtanding, to take up and diſcern heavenly and ſpiritual truths, in order to the ſalvation of his own ſoul, Mat. 16.17. 1 Cor. 2.14. Although he loſt not the faculty of willing, nor liberty from coaction, and from a natural determination to this or that; yet he loſt the liberty of rectitude and uprightneſs, by being now after his fall perverſly inclined to that which is diſpleaſing in the eyes of God, Rom. 5.10. We are called enemies to God by nature, and enmity is properly in the will. He loſt purity in his affections; our affections, at firſt, were like clean and pure water running in a clean channel, but now they are muddy and earthly, there being much perturbation in them, like water running through a muddy channel, Joh. 3.31. He that is of the earth, is earthly. Our affections at firſt were ſtraight, ſet upon God and things above; but now they are bowed down, and through the ſtrength of p. 107corrupt nature, ſet on things below, Rom. 8.5: For they that are after the fleſh, do mind the things of the fleſh. Although fallen man hath not loſt the faculty of conſcience, yet he hath loſt that clearneſs, quietneſs and calmneſs that was in it at the firſt: for ſo long as man lived in a communion and harmony with God, there was alſo inward peace, and a pleaſant harmony in his conſcience, like an inſtrument well tuned: but when by ſin he brake harmony and communion with God, then his conſcience became like a troubled ſea, roaring out into his ears a dreadful ſound from fear of wrath to come, as a mighty tempeſt to drive them into hell; then as Out-laws, they were afraid at every thing: So Adam and Eva, after the fall, had a mighty tempeſt in their conſciences, which did drive them away to hide themſelves from the preſence of the Lord.

Conſider. 3. In converſion to an eſtate of grace, there is a happy change, 1. In the mind, by illumination and light: as at firſt God created light in the firſt creation, ſo in the ſecond creation and regeneration, he firſt creats the light of faith, whereby we ſee God reconciled to man in Chriſt the Mediator, 2 Cor. 4.6. God who commanded the light to ſhine out of darkneſs, hath ſhined in our hearts, to give the light of the knowledge of the glory of God in the face of Jeſus Chriſt. When a man is converted, he gets a new light, in reſpect of his mind, which is the p. 108ſubject of it: but it is not a new light in reſpect of the object; he hath not new ſpiritual and ſaving truths revealed to him, beſide, or far leſs contrary to the Word: as a blind man, when his eyes are opened, doth not ſee another Sun, then what was before in the firmament, though not ſeen by him, until his eyes were opened. 2. God makes a change in the will, by taking away the ſtony heart, Ezek. 36.26. Acts 16.14. He removes impenitence and unbelief, which are as two ſtrong barrs to reſiſt his call by the outward means, until he remove them by the power of his invincible grace, whereby he worketh mightily in thoſe that believe, Eph. 1.19. For not only doth he preach deliverance by his Word, but alſo he ſets at liberty ſuch as are bruiſed with ſorrow in their hearts for their ſins, Luk. 4.18. 2 Cor. 3.17. Where the Spirit of the Lord is, there is liberty. Auguſt. (Lib. 1. againſt the 2 Epiſt. of Pelag. Cap. 19. citing that place, Joh. 6.44. No man can come to me, except the Father draw him,) obſerves, it is not ſaid, no man can come to me except the Father lead him, that ſo we might think the will of man did preceed, and thereafter the Father did lead and promove his will: but it is ſaid, except the Father draw him: and who can be ſaid to be drawn, if he himſelf firſt be willing? therefore (ſaith he) they are made in a wonderful manner, even to be willing by him, who knoweth how to work inwardly upon the hearts p. 109of men: not that any man (for that is impoſſible) ſhould believe againſt his will, but becauſe of not-willing, he is made willing. 3. There is a change in their affections, which in ſome meaſure are purified and rectified: the ſenſe of Gods love in Chriſt worketh godly ſorrow in their hearts, Zech. 12.10. It works a filial fear in them, to do any thing that may offend God, Jer. 32.40. I will put my fear in their hearts, that they ſhall not depart from me. 4. There is a change in the conſcience, after converſion, it is quiet and calm: the righteouſneſs of Chriſt apprehended by a lively ſaith, doth quiet the conſcience, both with the peace of Juſtification, Rom. 5.1. Being juſtified by faith, we have peace with God, through our Lord Jeſus Chriſt. And with the peace of Sanctification, Rom. 14.17. The kingdom of God is not meat and drink, but righteouſneſs and peace, and joy in the Holy Ghoſt. The conſcience after converſion, becomes more tender of duty, and ſenſible, even of ſmaller offences, like the fleſh of Naaman, cleanſed from his leproſie: ſuch tenderneſs we ſee in David, Pſal. 119.113. I hate vain thoughts, but thy Law do I love. 5. There is a change in the body and converſation: the body, it becomes a temple to the Holy Ghoſt, and all its members, like ſeveral Veſſels in the Temple, are conſecrat to the ſervice of God, 1 Cor. 6.19. Rom. 6.19.

p. 110Conſider. 4. This change is not perfect in degrees, 1. Our knowledge in the ſtate of grace here is but in part, 2 Cor. 13.9. For we know in part. In many myſteries of Religion, we know, that ſuch a thing is an undoubted truth from divine revelation; but the cauſe and manner how ſuch and ſuch things are, we know not; as the eternal generation of the Son; the manner of the eternal proceſſion of the Holy Ghoſt from the Father and the Son, the individual unity of the three bleſſed Perſons in the Divine Eſſence; theſe myſteries we know in a confuſed and general manner, like the ſight of the blind man of Bethſaida, Mark 8.24. But in Heaven our knowledge of theſe great myſteries, will be more clear, like the ſight of that ſame blind man by a ſecond touch, and by the light of glory; when we ſhall ſee light in his light, Pſal. 36.9. and when we ſhall ſee him as he is, 1 Joh. 2.2. 2. Although there be a change of our will at our converſion, yet there remains in it corruption, which is the ſeed of diſobedience to the will of God, Gal. 5.17. The fleſh luſteth againſt the ſpirit. This tumult and inſurrection of corruption againſt grace in the will, doth pain and vex the godly, like the twains which ſtrove in the womb of Rebekah: but after our change at death to immortal glory, our petition put up to God in this life, ſhall be fully anſwered, Thy will be done on earth, as it is done in heaven: then ſhall we be like unto p. 111Angels, and our will ſhall cleave unto God and his will indeclinably for ever. 3. Our affections, after our change and converſion in this life, are not wholly pure; who can ſay he hath made his heart clean? Prov. 20.9. As ſhoes open above (as was the manner of the Jewiſh Nation in our bleſſed Lord his time) did contract duſt and fuilȝie, and their feet had need of daily waſhing, ſo our affections are not ſo cloſly united to God; but many times they are open and enlarged toward the world, which defiles the heart, and puts even men converted unto a daily neceſſity of repentance, and cleanſing from all uncleanneſs of the fleſh and the ſpirit, 2 Cor. 7.1. But in Heaven there will be perfect purity of heart, like Angels; not a wandering motion there; we will be far above the world which defiles the heart, and far above the vain ſhadows of this preſent world, which now and then interveening, draws our eye and heart off God: but at our change into glory, nothing can or will interveen between God and us; our minds and our hearts then will be wholly and unchangeably ſet upon him. 4. Though now after converſion, there may be ſome calmneſs in the conſcience, yet it continues not alwayes alike; ſome of the godly do ſay, as Job 7.4. I am full of toſſing to and fro; as David, Pſ. 42.7. All thy waves and thy billows have gone over me: and as Hezekiah, Iſ. 38.13. As a lyon, ſo will he break all my bones, &c. p. 112But at our laſt change to glory in heaven, there will be a perfect and an everlaſting calm; like that of men toſſed at Sea, when they come within a ſafe Harbour; for the ſalvation of God will be a perpetual bullwark unto them. 5. The body of the godly in this life, is ſubject many times, as a drudge, unto a corrupt and imperious will; but at our laſt change, as the will of the godly will be wholly and ſweetly ſubordinat unto the will of God; ſo in the day of reſurrection, the body with all its members, ſhall be a Temple filled with the Holy Ghoſt: then there ſhall not be a wrong look in the eye, nor an impertinent word in the tongue, nor a wrong ſtep in all the courſe of our bodily motion and converſation; the body now is weak and ſickly, but then it will be ever healthful and ſtrong; now it is weary and ſubject to fainting, but then it will be agile (as Auguſtine ſpeaketh) it will be in an inſtant of time, whereſoever the ſpirit ſhall deſire to be; then ſhall our bodies and tabernacles of clay be conform to the pattern ſhown in the mount, when our bleſſed Lord was transfigured, Philip. 3.20.

Ʋſe 1. For conviction of many, who think they are in a ſtate of grace, when in the mean time, they are carryed away with ſenſe and maſterful paſſions, like brute-beaſts, toward the fulfilling of their ſinful luſts: ſome are like Lyons in fierceneſs, ſome like Bears in their inconſiderat wrath, p. 113ſome like evening Wolves in their cruel covetouſneſs, ſome like the Aſps in the venom of their tongues, and others like the Crocodiles in diſſembling their cruelty with falſe ſhews of pity, that the more eaſily they may deſtroy the ſimple ones; but ſuch men would conſider in time, how far they are from being of the meek Spirit of Jeſus Chriſt; now if any man have not the ſpirit of Chriſt, he is none of his, Rom. 8.9.

Ʋſe 2. For exhortation to all ſuch who are yet the old men, like Moab, not changed from their Lees; conſider, 1. in Gods accompt ye are compared to Beaſts, before this happy change ſpoken of here be wrought in you; and (as it is truly ſaid) it is better to be a beaſt, than truly compared to a beaſt. 2. Ye can have no evidence that ye are in Chriſt, but from this change; If any man be in Chriſt, he is a new creature, 2 Cor. 5.17. and if any man be not a new creature, he is not yet actually in Chriſt; and it is not poſſible to be with him in glory after this life, except ye be in him firſt as new creatures in this life; for as there is no condemnation to them that are in him, ſo there is no ſalvation to them that are not in him, who is the Saviour only of his myſtical body, Eph. 5.23. 3. If there be no change from thy ſtate of corrupt nature; death in its approach will be terrible, like a Serjeant at Armes to apprehend a rebel in his act of rebellion, and ſtraightwayes to hale him before the Kings Bench, p. 114Pſal. 7.12, 13. 4. There is no coming to heaven, without this change; as lepers under the Law, were not admitted into the aſſemblies of the people of God, before they were cleanſed from their leproſie, So there will not be admiſſion into the aſſembly of the firſt-born in heaven, untill you be cleanſed from your ſins; and all your preſumptuous thoughts of ſalvation, without cleanſing the heart and converſation, are but vain imaginations and groundleſs phantaſies, Jer. 4.14. O Jeruſalem, waſh thine heart from wickedneſs, that thou mayeſt be ſaved: how long ſhall thy vain thoughts lodge within thee?

Ʋſe 3. For confort to all ſuch, in whom God by his Word and Spirit has wrought a real change from their former vain and ſinful converſation: be of good comfort, he who has begun the good work of grace in thy ſoul, will finiſh it untill the day of Jeſus Chriſt, Phil. 1.6. he is the wiſe builder, and will perfect his work of free grace begun in thee in this life: though thy knowledge of God, and of thy happineſs in him be but in part, yet in the other life it will be full, like the light of the Sun at noon-day, 1 Cor. 13.12. Now thy knowledge is mediat, as through a latteſſe; then ſhall it be immediat and intuitive, 1 Joh. 3.2. we ſhall ſee him as he is. In this ſtate of grace, our will is not only mutable by nature, but alſo of a mutable condition, even after we are in a ſtate of grace, p. 115and has a proneneſs and liberty unto evil; but in heaven our will ſhall be of an immutable condition, fixed alwayes upon God, and ſubordinat unto his will neceſſarily, yet moſt freely, without all force and co-action; for then it will be our meat and drink to do the will of our heavenly Father: then there will be perfect purity in the affections, we ſhall be preſented to the Father altogether faultleſs, Jude Epiſt. 24. then ſhall there be full joy and everlaſting delight in God himſelf the ſupreme good. There will be an everlaſting calm in the conſcience, not ſo much as an air of temptation, or whiſper of any inordinat motion; and all the members of the body will be weapons of righteouſneſs, like veſſels in the temple above, wholly conſecrat to God. Therefore, let the children of God in all the outward changes they ſee in this unconſtant world, and in ſome inward changes they feel now and then in themſelves, in reſpect of their ſpiritual condition, yet hold faſt their confidence in God, and rejoyce in the hope of that unchangeable condition that abides them in heaven.

Queſt. Some will ſay, I have a purpoſe to change, and have ſome wiſhes for it, as a thing neceſſar in this life, before I can be changed into that ſtate of glory in that other life: but ſeing this change is not ordinarily upon a ſudden, (as was that of Paul) what ſhall I do, as previous in order to ſuch a change? Anſ. 1. p. 116Thou would be firſt, from the threatnings of the Law, convinced of thy extreme danger, if thou be not changed from thy former evil wayes, Pſal. 7.11, 12, 13. and thou muſt believe the faithful promiſes of ſuch benefits, as will attend thy change, to wit, peace of conſcience in this life, Pſal. 119.165. Gal. 6.16. and eternal happineſs in the life to come, Ezek. 18.21. Rom. 8.13. 2. Thou wouldeſt obſerve, according to the threatnings of God, his ſad judgements accordingly falling upon ſome ſinners, that were obſtinat and would not change from their former evil wayes: ſome drunkards have been taken away ſuddenly, others cloathed with rags, and made viſible documents of the revenging juſtice of God againſt exceſs and riot: Likewayes ſome unclean perſons have been ſeen pyning away in vile diſeaſes; and others of them brought to a morſel of bread through the whooriſh woman: Thou who art a drunkard or harlot, obſerve this, and change thy way, leſt a worſe thing befall thee, who has the advantage of ſuch a ſevere warning from others; it was ſaid to Belſhazzar, Dan. 5.22. And thou his ſon, O Belſhazzar, haſt not humbled thine heart, though thou kneweſt all this. 3. Obſerve alſo ſome changes in thine own outward condition: It may be thou hath met with ſome ſad diſpenſations from providence, when thou was running in the exceſs of riot; which were like the Angels oppoſition unto Balaam p. 117in his way to Balaak: make good uſe of ſuch ſad occurences; before wrath be poured forth upon thee in the great day, even to the uttermoſt; and harden not thine heart againſt ſuch warnings, Job 9.4. God is wiſe in heart, and mighty in ſtrength: who hath hardened himſelf againſt him, and proſpered? If God at any time has changed thine adverſity into proſperity, obſerve it, and let the riches of his bounty lead thee to Repentance, and to a change from thy former evil wayes, and ſay, as Ezra 9.13, 14. Seing that thou our God hath puniſhed us, leſs then our iniquities deſerve, and hath given us ſuch deliverance as this; ſhould we again break thy commandments? 4. Be thou reſolute againſt all the impediments of a future change; eſpecially againſt the bitter mockings of ſuch, as ſometimes were thy proſane companions in iniquity; who will ſpeak all manner of evil againſt thee, after thy change, becauſe thou wilt not run with them to the ſame exceſs of riot, 1 Pet. 4.4. they will poſſibly call thee a vile hypocrite: but labour thou to be of a ſound and honeſt heart in all manner of converſation, exerciſing thy ſelf (as Paul did, Act. 24.16.) to keep a good Conſcience void of offence both toward God and man, in all things willing to live honeſtly. Heb, 13.18. then ſhalt thou not need to be aſhamed of thy fair profeſſion, Pſ. 119.80. let my heart be ſound in thy ſtatutes; that I be not aſhamed. 5. Be thou alſo reſolute againſt p. 118the counſels of the evil men, who would pervert the right ways of the Lord, and draw away thine heart from entring into them; as Elimas the ſorcerer would have drawen away Sergius Paulus the Deputy, from the way of the Chriſtian Faith, Act. 13.10. but reſiſt thou ſuch evil ſuggeſtions at the very firſt, as our bleſſed Lord did the counſel of Peter, Mat. 16.23. 6. Be thou reſolute againſt diſcouragements ſuggeſted by worldly men, to hinder thee from the way of Godlineſs, and going forward into that heavenly Canaan; as the unfaithful ſpies did diſcourage the Iſraelits, from going to that earthly Canaan, Num. 13.32. They alledge the way of Godlineſs is a melancholious and comfortleſs courſe of life; whereas, on the contrary, true joy and mirth comes to the ſoul after our change and converſion, Luk. 15.32. It was meet that we ſhould make merry, and be glad: for this thy brother was dead, and is alive again; and was loſt, and is found. The Eunuch, after his converſion to the Chriſtian Faith, went on his way rejoycing, Act. 8.39. 7. In order to thy future change, thou muſt believe that infallible propoſition, If we change from our former evil ways, God will turn from his wrath and pardon the iniquity of our former evil wayes, Iſa. 55.6, 7. Jer. 18.7. for a man will not change his way, unleſs he think to be the better, and happier by the change. 8. Laſtly, thou muſt be frequent in prayer to God, that he would produce this happy change p. 119in thee; for though a man by a general concourſe of divine help, may do ſome Acts previous to the ſpecial change and converſion, from the ſtate of Nature into Grace, yet can he not without the concourſe and ſtrong influence of the ſpecial help of ſupernatural Grace, change himſelf from the ſtate of nature into the ſtate of grace, Jer. 13 23. Can the Ethiopian change his skin, or the leopard his ſpots? then may ye alſo do good, that are accuſtomed to do evil. Although ſome previous diſpoſitions be ordinarly antecedent in order of time; yet are they not the cauſes of our change and converſion; which is wrought and brought forth by the invincible grace of God, changing and inclining our will to the obedience of his holy will; Jer. 17.14. Heal me O Lord, and I ſhall be healed; ſave me, and I ſhall be ſaved. Auguſt. citing this place, ſaith well, In vain do vain men ſay, I will heal my ſelf; no, ſaith he, let us ſay, heal me, O Lord, and I ſhall behealed. Jer. 31.18. Turn thou me and I ſhall be turned. He preveens us by his grace, and makes us willing, and thereafter followeth us alſo with his grace, leſt we ſhould will in vain.

Obſerv. 3. A true and real change from the ſtate of corrupt Nature, unto a ſtate of Grace, is viſible and evident in theſe four effects, held forth in the text, 1. A communion and fellowſhip with the godly already converted, They ſhall dwell with the Lamb, &c. 2. A chearful ſubmiſſion to the Word of God, though preached by p. 120weak men, A little child ſhall lead them. 3. Honeſty and righteouſneſs in their purchaſe, and contentment with their own portion, The Lyon ſhall eat ſtraw like the Ox. 4. Peaceable-mindedneſs and a meek converſation, They ſhall not hurt nor deſtroy in all my holy mountain.

1. Evidence. Sincere and real Converts will delight themſelves moſt in the ſociety of the godly; becauſe they are forbidden to have any intimat fellowſhip with the ungodly, 1 Cor. 5.11. If any man that is called a brother, be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with ſuch an one, no not to eat. 2 Theſ. 3.14. If any man obey not our word by this Epiſtle, note that man, and have no company with him, that he may be aſhamed. It was the care of the Saints on earth, to ſhun the company of the ungodly, Pſal. 26.4. Pſal. 101.7. The holy Evangeliſt John, would not go into the ſame Bathe, where were the blaſphemous Hereticks Ebion and Cerinthus: but contrariwiſe it was their cuſtom to frequent and delight in the company of ſuch as feared God, Pſal. 16.2. Pſal. 119.63. Act. 9.19. Then was Saul, (to wit, after his converſion) certain days with the Diſciples, which were at Damaſcus.

Queſt. 1. Is it unlawful in any caſe to keep communion and company with wicked men? Anſ. 1. It is not ſimply and altogether unlawful; for then muſt we needs go out of the world, 1 Cor. p. 1215.10. A natural communion with them, in things neceſſary for this preſent life, is very lawful: Abraham and Iſaac went to Gerar and Egypt in time of famine: and our bleſſed Lord ſent to Sihar, a village of the Samaritans, for bread. 2. A civil communion in things neceſſary for our well-being, is alſo lawful; as commerce and trading with wicked men: thus Solomon, 1 King. 9.26. did keep a communion and commerce of trade with the Heathens of the Eaſtern India: Likewiſe a communion and aſſociation in war for defence and ſelf preſervation; or for the recovery of things unlawfully taken by uſurpers and oppreſſours, is very lawful for the Magiſtrate and Ruler of the people: Abraham joyned in confederacy with Aner, Eſhcol and Mamre, though Canaanites, for the reſcuing of Lot, Gen. 14. It is lawful alſo for the preſerving of the publick peace, and their own privat peace: Iſaac made a Covenant of peace with that Heathen King Abimelech, Gen. 26.31. And Nehemiah ſought a Paſs for ſafe conduct and protection from Artaxerxes, Neh. 2.7. Providing alwayes ſuch confederacies be without any condition prejudicial to Religion, or to common honeſty: It muſt not be on ſuch like conditions, as were theſe whereupon peace was offered to Iſrael by Nahaſh the Ammonite, 1 Sam. 11.2. 3. There is a lawful outward Church-communion with wicked men, in the outward ordinances, as in p. 122hearing the Word, praying, praiſing, and receiving the Sacrament: Iſhmael was circumciſed as well as Iſaac; and Simon Magus was baptized, as others alſo were in Samaria. We may not ſeparat from the Church, becauſe poſſibly through the negligence of the Spiritual Rulers, profane and ſcandalous perſons are admitted to the holy Sacrament: The Angel of Pergamos and Thyatira, is reproved for tolerating vile and ſcandalous perſons; notwithſtanding the people of theſe Churches are not required to ſeparat from the Church, Rev. 2. Cyprian, Lib. 3. Epiſt. 3. Although (ſaith he) there ſeem to be tares in the Church, yet thou muſt not ſeparat from it; but labour by all means, that thou thy ſelf may be good grain. Auguſt. Epiſt. 48. to Vincent. Good men (ſaith he) are not to be forſaken for evil mens ſake; but evil men are to be tolerat for good mens ſake: And this he proveth, 1. From the example of the Prophets, who ſpake much againſt the people of Iſrael, and yet did communicat with them in the holy Ordinances. 2. From the example of Chriſt, whō did tolerat Judas. 3. From the example of holy Cyprian, who did tolerat the covetouſneſs of his Colleagues; and yet not forſake communion with them in the ſacred Ordinances. Such toleration is not an approbation of theſe whom they tolerat: it is ſimply unvoluntar, as the toleration of the tares, Mat. 13. but voluntar, p. 123only in reſpect of a care to preſerve the wheat: Thus David, for preſerving the publick peace, did tolerat the ſons of Zerviah, but did not approve them in their head-ſtrong courſes: It is true, we muſt have no communion with wicked men and workers of iniquity, as ſuch, in their evil works, Eph. 5.11. Though we ſhould not have communion even with the godly in their ſinful infirmities; yet we muſt not for theſe break off fellowſhip with them, Gal. 6.1. And we ſhould follow them and their example in all things, wherein they are followers of the Lord Jeſus Chriſt, 1 Cor. 11.1.

Queſt. 2. Wherein ſtands our ſpiritual Church-communion with the godly? Anſ. It ſtands, 1. in our partaking the ſame outward holy Ordinances, Heb. 10.24, 25. Let us conſider one another to provoke unto love, and to good works; not forſaking the aſſembling of our ſelves together. 2. In having the ſame common priviledges, as one heavenly Father, one Head, one Spirit renewing them, one common inheritance purchaſed and reſerved in Heaven for them; for which cauſe all believers are ſaid to be foreign, kinſmen; foreign, of one myſtical body; foreign, fellow-heirs, Eph. 2. 3. In mutual Chriſtian-duties; as in loving one another, Gal. 5.13. Eph. 4.2. Forbearing one another in love: not breaking fellowſhip for infirmities: Paul reproved Peter to his face boldly, but did not break off Chriſtian communion with him, Gal. p. 1242.14. Cornelius and Cyprian, lived in Chriſtian fellowſhip and communion all the days of their life, notwithſtanding ſome difference in judgement. The ſpiritual duties of Chriſtian love for mutual edification, we have ſet down, 1 Theſ. 5.11, 14. 4. In a ſympathy and fellow-feeling, 1 Cor. 12.26. As in the natural body there is a ſympathy between the brain and the ſinews, between the ſtomack and the reins; ſo there is a mutual ſympathy between the members of the myſtical body of Jeſus Chriſt; they will be pained at the heart with godly ſorrow for the failings of one another, 2 Cor. 11.29. Who is weak, and I am not weak? Who is offended, and I burn not? They will rejoice in the ſpiritual good of one another, Joh. Epiſt. 3.4. There will be a ſympathy of ſorrow in their outward calamities, by condoling one with another, 1 Pet. 3.8. A rejoycing and congratulation in outward proſperity, Phil 2.27, 28. 5. In a mutual ſupply of ſpiritual wants and defects, 1 Pet. 4 10. As every man hath received the gift, even ſo miniſter the ſame one to another, as good ſtewards of the manifold grace of God. He that hath more of zeal, will ſtir up another that hath more of knowledge, but leſs of zeal: and he that hath more of knowledge and prudence, will adviſe another that hath more of zeal, but leſs of knowledge and prudence: Likewiſe there will be according to their abilities, a ſupply in bodily wants, 2 Cor. 8.14. as was ſeen in godly p. 125Cornelius, Acts 9.10. otherwiſe there is not any ſincere love of God notwithſtanding any great ſhow in profeſſion, 1 Joh. 3.17. But whoſo hath this worlds good, and ſeeth his brother have need, and ſhutteth up his bowels of compaſſion from him, how dwelleth the love of God in him?

Ʋſe 1. For admonition, as ye would ſhow your ſelves true converts, bewar of intimat and frequent fellowſhip with profane and ungodly men, 1. Becauſe evil company corrupts good manners, 1 Cor. 15.33. Joſeph learned in the Court of Egypt to ſwear by the life of Pharaoh: It is ſaid, (Prov. 22.24, 25.) With a furious man thou ſhalt not go, leſt thou learn his ways, and get a ſnare to thy ſoul. As contagion comes by looking upon ſore eyes, ſo infection taketh hold upon many from their beholding the evil example of others; for thou art more ready to comply with their corruption, then they are to follow any grace or virtue that is in thee: thou hath corruption dwelling in thy mortal body, which is ready to correſpond with them, and to concurr in their works of darkneſs; but they have not grace in them to correſpond with thee in gracious diſpoſitions or actions. 2. Through their evil company, thou may be in danger of a temporal judgment, as was good Jehoſhaphat, 2 Chron. 18.31. Yea not only in danger, but alſo involved in the ſame common calamity with them, as was righteous Lot, Gen. 14.12. 3. By p. 126thy intimat fellowſhip with prophane men, thou doth great prejudice to thine own good name and reputation: for, others ſeeing or hearing of thy fellowſhip with them, cannot but think thou art like unto them, as birds of one feather flocking together: but thou ſhouldeſt conſider, that next to a good Conſcience, a good Name is to be ſought and preſerved, Prov. 22.1. a good name is rather to be choſen than great riches, and loving favour rather than ſilver and gold. Silver and gold may be loſt and recovered again; but a good name once loſt, is not eaſily recovered; it will coſt a man more pains and labour to recover it, then it would coſt him to have preſerved it: It is compared to precious oyntment, Eccleſ. 7.1. A good name is better than precious oyntment. It is more precious and fragrant than oyntment; yet evil company is as a flee in the oyntment, ſpoils it and makes it unſavoury. 4. It is the will of God thou ſhouldeſt abſtain not only from the ſubſtance of evil; but alſo from the circumſtances, and appearances of evil, 1 Theſſ. 5.22. abſtain from all appearance of evil. 1 Joh. 5.21. keep your ſelves from idols. Not only from the act, but alſo from the object of idolatry: therefore the Lord would not have the people of Iſrael plant a grove of any trees near unto the Altar of the Lord, Deut. 16.21. leſt it being too nigh, the people might creep into the groves, and there ſin againſt the Lord: for, it becometh p. 127Chriſtians to walk circumſpectly, even before the world; a chaſte and honeſt converſation becometh well the Spouſe of Chriſt; Ceſar ſaid, it became Ceſars Wife not only to be honeſt in deed, but alſo to be free from all occaſion of ſuſpition: how much more doth it well become all eſpouſed to Chriſt, to walk humbly with God, and without offence before men? 5. The man, who without a call doth frequent evil company, provokes God to leave him, and to give him over unto the evil counſels and temptations of ſuch evil company: therefore, godly men, though never ſo reſolute, yet ſhould they not, without a call from God, (as Joſeph and Daniel had for their being in Egypt and Babylon) caſt themſelves into the ſnare of evil company; no man neareſt to danger by his own free option, is long ſafe; no wiſe Mariner in time of calm, ſhould caſt anchor hard by a rock, for he knoweth not how ſoon the ſtorm may ariſe, and daſh the V…ſſel againſt the rock. It was the wiſdom of chaſte Joſeph, not to abide privatly in one and the ſame room with that ſhameleſs woman, Gen. 39.10.

Ʋſe 2. For exhortation, to frequent moſt the company of ſuch as fear the Lord; becauſe, 1. their good example and inſtruction may be unto thee a reſtraint from evil doing, as good Jehoiadah was to Jehoaſh for a long time, 2 King. 12.2. 2. It may hold off a judgement temporal even from wicked men; if there had been p. 128but ten righteous perſons in Sodom, it had been ſpared for their ſakes; yea, (Gen. 19.22.) the Angel ſaid, he could bring no judgement upon it untill Lot was firſt gone out of it. 3. The company of the godly, through Gods bleſſing, may do much good unto thee by their good example and counſel, Prov. 13.20. He that walketh with wiſe men ſhall be wiſe. This may be clearly ſeen in the godly ſervants of Abraham and Cornelius the Centurion, Gen. 24. Act 10.7. by their religious ſpeech and dialect, ye may eaſily diſcern they have been bred in the company of theſe who feared God; yet ſometimes it may be otherwayes, contrary to the good example and inſtructions of the Maſters of the families; for in Davids company, there was an Achithophel; in Eliſha's, a Gehazi; and even in Chriſts own company, the Traitor Judas.

The ſecond evidence of a real change and of true converſion, is a willing ſubmiſſion to the Word of God in the miniſtry of his weak Servants, ſubjected to the like paſſions as we our ſelves are, a little child ſhall lead them: theſe that are led by another, have firſt life within them; So men are firſt quickened by the life of faith through the Word by the Spirit, and thereafter they are eaſily led by the Miniſters of Jeſus Chriſt, unto duties revealed by God in the holy Word, Joh. 10.27. My ſheep hear my voice, and I know them, and they follow me. By the Spirit of God working effectually with the p. 129Word, they are firſt made ſheep, and thereafter they follow him in the way of obedience to his counſel and direction, Rom. 6.17. God be thanked that ye were the ſervants of ſin; but ye have obeyed from the heart, that form of doctrine which was delivered to you: becauſe the Word of God, by the Spirit, puts a ſtamp and impreſſion upon their ſpirits, as the printing-iron doth upon the paper, that a man may ſee therein the very letter of the Type it ſelf; this is ſignified in the Original, foreign: this ſubmiſſion in believers is by the aſſent of faith in their minds to the Word, as the infallible truth of the God of truth, and by love in our hearts to it, as the good and righteous Word of God, which is able to ſave the ſoul of the believers, 1 Theſ. 2.13. Ye received the Word of God, not as the word of men, but as the Word of God. And withall, there is an honeſt purpoſe of heart to obey the direction of the Word in practical duties, Luk. 8.15. That ſeed on the good ground, are they, which in an honeſt and good heart, having heard the Word, keep it, and bring forth fruit with patience. Rom. 16.19. Your obedience is come abroad unto all men.

Ʋſe 1. For conviction and reproof of many viſible Profeſſors, who by their willful diſobedience, and rejecting the counſel of the divine truth, declare themſelves in effect, not yet truly changed and converted from what they were p. 130formerly; ſome flatly reject the Word, as theſe Jews, Jer. 44.16. others ſpeak fair, but prove indeed like the young fair-ſpoken ſon, Mat. 21.31. He ſaid, I go Sir, and went not. How many in time of ſad affliction, confeſs their ſins, and profeſs a purpoſe of amendment as Pharaoh did? Exod. 9.27, 28. but all theſe profeſſions and appearing reſolutions, are like the morning cloud, and as the early dew, ſoon dryed up with the heat of a new temptation, Hoſ. 6.4.

Queſt. It may be asked, what is the cauſe that men do not ſubmit to the counſel of the Word of God? Anſ. 1. Their deadneſs and abſolute want of the life of grace; they are dead in their ſins, and dead men cannot be led: it is true, ſome time as dead men, they may be carryed on by the example of others, to ſome outward performances, as Simon Magus was baptized with others; but they are not truly led as men living by a principle of faith within themſelves. 2. Pride is a cauſe of that diſobedience; for as humility is the mother of obedience to the Word of God, Mat. 11.5. The poor in ſpirit receive the Goſpel; So pride is the mother of diſobedience to the Word, as was ſeen in thoſe proud civil Rulers, Jer. 43.2. and in theſe Eccleſiaſtick Rulers, Joh. 7.48. 3. Ambition and vain-glory makes men to reject the counſel of God, Joh. Epiſt. 3. Diotrephes, who loveth to have the preheminence among them, receiveth us not. 4. Covetouſneſs and worldly-mindedneſs, p. 131Matth 13.22. The care of this world, and the deceitfulneſs of riches, choak the Word. As thorns draw away the ſap of the earth from the good ſeed, that it groweth not; ſo the thorny cares of the world, do draw away, or at leaſt weaken mens affection toward the Word, and makes them to mock at the word and counſel, which croſſeth their worldly intereſts, Luk. 16.14. And the Phariſees alſo, who were covetous, heard all theſe things; and they derided him. 5. An obſtinat love to one idolluſt or other, draweth the heart away from God and from his Word, Joh. 3.19. This is the condemnation, that light is come into the world, and men loved darkneſs rather than light, becauſe their deeds were evil.

Ʋſe 2. For exhortation to ſubmit unto the Word of God in the mouth of his Miniſters, 1. Thy hearty ſubmiſſion, is a comfortable evidence of thy regeneration; for, men who follow their leader, have life; walking by the Spirit according to the direction of the Word, is a ſure evidence of a Spiritual life in us, Gal. 5.25. If we live in the Spirit, let us alſo walk in the Spirit. It is an evidence of our Adoption, Rom. 8.14. For as many as are led by the Spirit of God, they are the ſonnes of God. 2. Conſider, God is thy ſupreme Lord and law-giver, therefore thou ſhould ſubmit to him who is infallible and moſt juſt, even by an implicit faith and obedience, as Abraham obeyed and he went p. 132out, not knowing whither he went, Heb. 11.8. Thou ſhouldeſt alſo, without all murmuring and fretting, ſubmit to judgments threatned in the Word, or inflicted in the courſe of divine providence, as Eli did, 1 Sam. 3.18. and David 2 Sam. 15.26. He is the abſolute Lord, and giveth not an accompt of his matters to the children of men, Job 33.13. 3. Without this ſubmiſſion by faith and obedience, the Word will not profit us unto the Salvation of our ſouls, Heb. 4.2. The Word preached, did not profit them, not being mixed with faith in them that heard it. As meat not received, or not retained in the ſtomach, doth not nouriſh. 4. Conſider in time, if thou wilt not ſubmit willingly to the word of his righteous command, thou ſhalt one day, mauger thy will, be ſubjected unto that puniſhment threatned in the Word againſt the diſobedient and obſtinat, Take the unprofitable ſervant, &c. Matth. 41.46.

Object. But I have a prejudice againſt the Leader and Miniſter, I am not ſatisfied with the manner of his entry; therefore I cannot ſubmit to him as my Leader. Anſw. Although there were ſome defect (as thou apprehends) in the manner of his entry; yet conſider well every defect about the adminiſtration, even of divine Ordinances, doth not make them void and null: there was a defect in the high prieſt, his entry, in our Lord's time, wherein it was annual, and the inveſtitour was by the Roman p. 133Deputies, and yet our Lord did not reject them upon that accompt: there was in Auguſtin's time, a defect in the ordination of ſome Miniſters, who formerly had been ordained by the Novatians: yet when theſe Miniſters afterward were received into the Communion of the Orthodox Church, they were not of new ordained again; Auguſt. Lib. 2. againſt Parmen. chap. 13. If Miniſters (ſaith he) return to the Communion of the true Church, they are not to be reordained; but as their baptiſm, ſo their ordination remaineth intire. He ſpeaks of ſuch, as had been baptized or ordained by the Novatians, with whom remained the ſubſtance of theſe ordinances, though in ſome circumſtances, there was a defect: It is true, the baptiſm adminiſtred by the Paulinianiſts, being Anti-trinitaries, was by the Orthodox Church, thought null and void; as alſo the ordination by them; as was declared in the firſt Council of Nice. Yea, it is well known, that ſome of our learned and worthy Reformers, received ordination from the Church of Rome; and yet the reformed Church did heartily reverence and ſubmit to the Word of God preached by them.

Ʋſe 3. For direction what to do in order to ſubmiſſion, 1. Purge thine heart by repentance from noyſome luſts; as the body is purged from obſtructions, that it may grow by wholeſome food; ſo the ſoul muſt be purged from noyſome affections, that many a time obſcure p. 134the judgment, and diſturb the will: the ſoul muſt be purged from malice, from guile, from hypocryſie, from envy, from evil ſpeaking, 1 Pet. 2.1, 2. Purge it from malice, which is as canker, and abundance of choler, eating up ſome children, and bindring them to grow; Purge from guile, becauſe the deceitful man is an enemy to the word of truth, as was Elymas, a man full of deceit, Act. 13. Purge from hypocryſie, becauſe the hypocrite is an enemy to the word of light, that taketh the vizorn off his face; and this diſcovery galleth him to the heart, as was ſeen in the Phariſees, Mark. 12.12. Purge from envy, becauſe envy is as ſoreneſs of the eyes, and hateth the light, Joh. 11.48. Purge thy ſoul from evil ſpeakings, becauſe thy evil ſpeaking of the Miniſter unto others, doth great prejudice both to thy ſelf and to others: it puts thy heart out of that frame of meekneſs required, for receiving the ingrafted Word, Jam. 1.21. and he that ſpeaketh lyes of the Miniſter, begins to hate him, who is wronged by him, Prov. 26.28. A lying tongue, hateth thoſe that are afflicted, by it. 2. Set God before thee, and hear the Word as in his fight, who one day will judge us according to that Word; thus did the godly Centurion, Act. 10.33. Now therefore are we all here preſent before God, to hear all things that are commanded thee of God. 3. Labour for a humble ſpirit, bringing all thine imaginations and thoughts captives, …o follow the Lord Jeſus Chriſt, triumphing p. 135in the chariot of ſacred truth, 2 Cor. 10.5. The weapons of our warfare, are not carnal; but mighty, through God, to the pulling down of ſtrong holds; caſting down imaginations, and every high thing, that exalteth it ſelf againſt the knowledge of God, and bringing into captivity every thought, to the obedience of Chriſt. We muſt not conſult with ſenſe and humane reaſon, nor with fleſh and blood in difficult duties commanded by God; but follow the example of Abraham, Rom. 4.19, 20. and of Paul, Gal. 1 16. Neither muſt we conſult with humane reaſon and Philoſophy, as our dictator in the great myſteries of the Chriſtian Faith; ſuch as are the individual unity of the divine eſſence in the three bleſſed Perſons; the eternal generation of the Son; the proceſſion of the holy Ghoſt from the Father and from the Son; the perſonal union of the divine and humane nature of Chriſt, and the reſurrection of the body in the great day: It is ground enough for us to believe the truth and reality of theſe great and deep Myſteries, that God, who cannot lie, hath revealed them in the holy Word: but we muſt be ſober in our enquiry of the manner; and although we cannot, by humane reaſoning, attain to the natural knowledge and ſcience of theſe divine truths; and although, through our infirmity and ignorance, we imagine them to be contrary to Natural and Philoſophical verity; yet, after better conſideration, we conclude, that Supernatural p. 136verities, are not contrary to Natural truths; becauſe God, the prime verity, is the Author of all real verity, and he cannot contradict himſelf: only by the light of divine revelation, and the inward light of Faith, we perceive and take up theſe ſublime divine myſteries, which we cannot diſcern by the light of Natural reaſon, though never ſo refined: as the light of the ſtars, and the light of the Sun, are from God the Creator; and the light of the Sun, is not contrary to the light of the Stars; for both of them, are lightſome bodies: yet we ſee many things by the light of the Sun, to which our eye cannot reach by the light of the ſtars. Therefore let us ſubmit our faith to divine revelation in the Word, and not oppoſe the barkings of humane reaſonings againſt revealed truths: It may be well ſaid to theſe men, who Idolize humane reaſon and Philoſophy, which Tertullian ſaid of the Hereticks in his time, in his book of the reſurrection of the fleſh, Chap. 3. Take from them theſe things of humane Wiſdom, wherein they agree with the Heathens; that ſo they may determine their queſtions from the Scriptures alone; and they cannot ſtand in the debate. It may be juſtly ſaid to them, which Auguſtine ſaid to the Manichees, Lib. 17. againſt Fauſt. Chap. 3. Your tergiverſation and prevarication, is every way confounded: ſay plainly, that ye believe not the Goſpel: for when ye believe in the Goſpel what ye p. 137have a will to; and ye believe not what ye will; ye believe rather your ſelves then the Goſpel. But although humane reaſon cannot conceive the truth of theſe great myſteries, yet it is our duty, without all contradiction, to believe the holy Scriptures, and by a pious and modeſt ſilencing of all humane reaſoning, to ſubmit, by faith, to the Word of God. The more ſilent humane reaſon is in theſe great myſteries, the obedience of faith is the more conſpicuous; and it well becomes humane reaſon, that is an hand-maid to Divinity, to be ſilent when her Miſtriſs ſpeaketh. Auguſtine frequently in his diſputes with the Pelagians, who did too much extol the ſtrength of humane reaſon, doth repeat this ſaying, credam ut intelligam: Let me once believe it is ſpoken by God, then ſhall I underſtand it to be a truth, evident in reſpect of divine teſtimony, though I ſee no evidence in the things themſelves. Bernard Epiſt. 190. What is more againſt reaſon, than to endeavour, by thy low and ſilly humane reaſon, to tranſcend and ſurmount ſupreme reaſon, to wit, the teſtimony of God himſelf, who is the prime verity? 4. As thou would be led by the Miniſtry of the Word, come to the reading and hearing of it with an honeſt heart, that is, with a ſerious and ſincere purpoſe to obey the counſel and direction of it, though it ſhould croſs thy opinion, deſign, humour, or intereſt, Luke 8.15. Thou muſt not p. 138come, as theſe proud men (Jer. 42,) who pretended a purpoſe to obey; but when the anſwer given by the Prophet, was not according to their deſire and deſign, they in their pride diſobeyed it; but come with that diſpoſition and earneſt wiſh, that David had, Pſal. 119.5. O that my ways were directed to keep thy ſtatutes! then mayeſt thou be confident it ſhall be well with thee, both in this and in the other life, Pſal. 73.24. Thou ſhalt guide me with thy counſel, and afterward receive me to glory. Likewiſe whoſoever ſubmits ſincerely to the Word of the Lord, will have a due reſpect unto his Miniſters and Meſſengers, 1 Theſ. 5.13. For when the meſſage is commended unto the conſcience of the hearers, it makes room alſo in the heart for receiving the Meſſenger, for his Maſter's and the works ſake: Rebekah was very civil and courteous toward Abraham's ſervant, who came to ſuit her in marriage to his Maſter's Son, Gen. 24. and ſhall not believers be kindly affectioned toward the Miniſters of the Goſpel, who are friends to the Bridegroom Jeſus Chriſt, and do ſuit them in marriage unto him? 2 Cor. 11.2. I have eſpouſed you to one husband, that I may preſent you, as a chaſt virgin to Chriſt.

Evid. 3. The third evidence of a true change and converſion to God in the days of the Goſpel, is ſet down in theſe words, verſ. 7. And the lion ſhall eat ſtraw like the ox: that is, the p. 139man who before his converſion, lived like a fierce lion upon violence and rapine, who made no conſcience, what way he purchaſed his livelihood, after his converſion, ſhall forſake his unlawful way of purchaſe, and thereafter ſhall live on the fruits of his own lawful labours; as alſo he ſhall be well ſatisfied and content therewith, as his allowance from God; even as the Ox eateth ſtraw and provender, the fruit of his labours, and is well ſatisfied, and in his own manner, content therewith. From this evidence of true converſion, we infer clearly theſe two concluſions, 1. Men truly converted, will forſake their former evil ways of purchaſe by fraud or oppreſſion, and will make conſcience of the way of their purchaſe in time coming. 2. They will ſtudy contentment in their lawful purchaſe, whether it be great or ſmall.

Concluſ. 1. As a true Convert will forſake in his purpoſe and endeavour, every former evil way, becauſe he knoweth mercy from God is promiſed only to ſuch, Prov 28.13. Whoſo confeſſeth and forſaketh his ſins, ſhall have mercy. Iſai. 55.7. Let the wicked forſake his way, and the unrighteous man his thoughts, and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon. So the man, that hath been an oppreſſour or fraudulent in his dealings and bargains with others, will forſake theſe former evil ways, and make conſcience of lawful purchaſe p. 140in time coming: this was manifeſtly ſeen in Zacheus, who before his converſion was an extortioner, and exactor of more than was due; but after his converſion, he reſtored four fold, and made conſcience of his purchaſe in all time coming, Luke 19.8. The reaſons why true Converts do ſo, are, 1. Becauſe ſuch men know, that as they ſhould walk humbly with God, ſo they ſhould walk honeſtly and juſtly with men, Mic. 6.8. 1 Theſ. 4.3, 6. This is the will of God, that no man go beyond, and defraud his brother in any matter. 2. They know that God threatens ſevere judgements againſt extortioners and defrauders, 1 Cor. 6.10. 1 Theſ. 4.6. 3. They know that faithfulneſs and uprightneſs, in our particular Callings and Employments, doth adorn their holy profeſſion, and ſtops the mouths of ſuch as are adverſaries to it, 1 Pet. 2.15. For ſo is the will of God, that with well-doing ye may put to ſilence the ignorance of fooliſh men. And they know alſo, that unrighteouſneſs in our particular ſtations and employments, doth open the mouths of adverſaries, to ſpeak evil of our profeſſion; thereby profane men within the viſible Church, are hardened in their ſinful practices, and they ſay, Why may not they do as ſuch and ſuch great profeſſors do? Thereby men without the Church viſible, are hardened in their errour and alienation of heart, from a communion with the Chriſtian Church: therefore Auguſtine unto p. 141this queſtion well anſwereth, if it be lawful to a Chriſtian to ſpoil and rob a Jew, who is an obſtinat adverſary to the Chriſtian Religion? he anſwers, It is no way lawful; becauſe thou who art a Chriſtian, by ſo doing, hardens the Jew in his errour and infidelity, and hinders him to become a Chriſtian. Therefore it is our duty to walk in wiſdom and uprightneſs toward them that are without the Chriſtian Church, Col. 4.5. remembring alwayes, the ſecond Table of the Divine Law, is the ſure Teſt, according to which is tried the ſincerity of men in the duties of the firſt Table, Luk: 18.19, 20. Acts 10.35. He that feareth God, and worketh righteouſneſs, is accepted of God. Such was the practice of ſincere Converts recorded in holy Scripture: Simeon was juſt and devout, Luke 2.25. And Paul did exerciſe himſelf to keep a conſcience void of offence both toward God and men, Acts 24.16.

Ʋſe 1. For conviction of many who have an outward form of godlineſs, and would be eſteemed ſincere Converts, and yet make no conſcience of righteouſneſs in their dealings with men, Mic. 6.11. Shall I count them pure with the wicked ballances? The Apoſtle Paul, (1 Cor. 6.7, 8.) will have all thoſe who profeſs their converſion to the Chriſtian faith, rather to remit of the rigor of their own right in particular debates with others, than to diſgrace their holy profeſſion by litigious pleaes: much leſs p. 142ſhould Profeſſors diſgrace it by injuſtice in their dealings with their neighbours: The God of truth, cares not for words and phraſes of piety, or for commending the Miniſter and his Sermon; when in the mean time their works and doings are the fruits of unrighteouſneſs: Our bleſſed Lord, ſaid to that woman, who lift up her voice, and ſaid unto him, (Luke 11.27, 28.) Bleſſed is the womb that bare thee, and the papes which thou haſt ſucked: but he ſaid, yea, rather bleſſed are they that hear the Word of God and keep it. Holy and humble Anguſtine, on a time, hearing the people highly commending a Sermon preached by himſelf, ſaid, We tremble at your praiſes, theſe are but leaves, we ſeek fruits from you. And certainly righteous dealing with men, is a fruit of true piety toward God.

Ʋſe 2. For exhortation, to make conſcience of your purchaſe, 1. Conſider the evil and danger; if ye do otherwiſe, Prov. 28.20. He that maketh haſte to be rich, ſhall not be innocent: Jer. 17.11. As the partridge ſitteth on eggs, and batcheth them not; ſo he that getteth riches and not by right, ſhall leave them in the midſt of his days, and at his end ſhall be a fool. Wicked Ahab made haſte to get Naboth's Vineyard, but he poſſeſs'd it not long. 2. Unlawful purchaſe, like a noiſome morſel in the ſtomack, doth pain and torment the conſcience, when God awakes it with terrour, Job 20.20. Surely p. 143he ſhall not feel quietneſs in his belly. 1 Tim 6.9. They that will be rich, fall into temptation and a ſnare, and into many fooliſh and hurtful luſts, which drown men in deſtruction and perdition. 3. Unlawful purchaſe makes a man unwilling, and afraid to die; as a thief, taken with the ſang, is unwilling and afraid to come before the juſt Judge: the unrighteous purchaſer cannot leave his evil-gotten goods with any confidence of a bleſſing upon them from God to his children and heirs: for he may know from the very light of nature, that the righteous Judge of all the earth, doth not approve the malefactors evil deeds: yea, though the children ſhould prove good and upright men, not walking in the ways of their father; yet they being poſſeſſors of his evil-gotten goods, are in mala fide unjuſt uſurpers; and the righteous Lord and Judge of all the earth, doth oftentimes puniſh them, or rather the memory of the unrighteous purchaſer their Progenitor, by taking the curſed thing out of their poſſeſſion. Therefore the Heathen Greek Poet Heſiod, from the very light of Nature, ſaid well, foreign, i. e. be not given to unlawful gain, for ſuch gain is alike to great loſſes. Becauſe the unrighteous purchaſer, in ſo doing, loſeth far more, to wit, a good conſcience, and peace therein, which is better than gold or ſilver. On the contrair, conſider the good and benefit of a lawful and p. 144righteous purchaſe, 1. There is much peace in the enjoyment of it; though it be but a little thing, Prov. 16.8. Better is a little with righteouſneſs, than great revenues without right. Prov. 15.17. Better is a dinner of herbs, where love is, than a ſtalled ox and hatred therewith. 2. Though men in this world ſhould neglect, or take little notice of a deſerving man in publick employment, who keeps a good conſcience in all his ways; yet his honeſty in his particular actings toward men, comforts and upholds him, as it did Samuel, when the people neglected him, 1 Sam. 12.3. and as the Apoſtle Paul, 2 Cor. 7.2. 3. The righteous purchaſer, doth at his death leave and bequeath his lawful purchaſe with confidence of a bleſſing with it from God; as Jacob at his death ſaid to Joſeph, Gen. 48.21, 22. Behold I die, but God ſhall be with you, and bring you again unto the land of your fathers: moreover, I have given to thee one portion above thy brethren, &c.

Ʋſe 3. For direction of our deportment in our particular Callings and Employments, in order to the purchaſe of our livelihood, 1. I recommend diligence in your lawful Imployments, Rom. 12.11. Not ſlothful in buſineſs. 2 Theſ. 3.11, 12. We hear, that there are ſome which walk among you diſorderly, working not at all, but are buſie bodies: Now them that are ſuch, we command and exhort, by our Lord Jeſus Chriſt, that with quietneſs they work and p. 145eat their own bread. And the ox to whom the ſincere convert is compared here, is diligent and laborious, Prov. 14.4. Much increaſe is by the ſtrength of the ox. 2. God bleſſeth the diligent, Prov. 10.4. Prov. 22.29. but the idle man is reckoned amongſt theeves, Eph. 4.28. Idleneſs expoſeth a m…n to temptations, as of being a bu…ie body, 2 Theſ. 3.11. of being tattlers, 1 Tim. 5.13. Cato ſaid truly, by doing nothing, men learn to do evil. Idleneſs tempts a man many times to uſe baſe and unlawful ſhifts, which hath brought many men unto a ſhameful end, and in ſtead of entertaining and preſerving their life, they themſelves, through the juſtice of God, have been the ſhortners and deſtroyers of it. 3. Be thou ſober and moderat in thy deſires of the good things in a preſent world, Prov. 23.4. Labour not to be rich, ceaſe from thine own wiſdom. Becauſe the worldly-minded wiſe man, thinks gain ſweet upon any terms: in a ſpecial manner, moderat thy deſires in a time of common calamity, as the Lord required Baruch to do, Jer. 45.4, 5. Behold, that which I have built, will I break down; and that which I have planted, I will pluck up, even this whole land; and ſeekeſt thou great things for thy ſelf? ſeek them not, &c. 4. Be thou ſober in thy dyet, and in the uſe of things, though never ſo lawfully purchaſed; and be charitable to the indigent; this is the ordinary way wherein the Lord continues and p. 146oftentimes increaſeth the purchaſe, Prov. 3.9, 10. Honour the Lord with thy ſubſtance and with the firſt fruits of all thine increaſe: ſo ſhall thy barns be filled with plenty, and thy preſſes ſhall burſt out with new wine. Prov. 11.25. The liberal ſoul ſhall be made fat, and he that watereth, ſhall be watered alſo himſelf. But if a man abuſe the good things purchaſed, to pride, riot and exceſs; or if he withhold his charity from theſe in diſtreſs, he provokes God to withdraw theſe good things he hath purchaſed from him, Prov. 23.21. The drunkard and the glutton ſhall come to poverty, &c. Prov. 11.24 There is that ſcattereth, and yet increaſeth; and there is that withholdeth more than it meet, but it tendeth to poverty. 5. Be thou faithful and upright in all thy dealings with men. Prov. 28.20. A faithful man ſhall abound with bleſſings. God will give to ſuch a man a ſafe protection, and a conſtant proviſion, Iſai. 33.15.16. He that walketh righteouſly, and ſpeaketh uprightly, he that deſpiſeth the gain of oppreſſions, that ſhaketh his hands from holding of bribes, &c. he ſhall dwell on high; his place of defence, ſhall be the munitions of rocks; bread ſhall be given him; his water ſhall be ſure. 5. In your dealings with others, whether ye be Merchant or Tradeſman, make juſtice commutative thy rule, Mat. 7.12. All things whatſoever ye would that men ſhould do to you, do ye even ſo to them, &c. Therefore when thy heart would entice thee to ſecret gain by unlawful p. 147means, and whiſper, ſtollen waters are ſweet, anſwer thou, and rebuke that temptation from an honeſt conſcience and principle, prompting thee to ſay, I will not do ſo, for I would not have men to do ſo to my ſelf.

Concluſ. 2. A ſincere Convert is content with any little portion purchaſed with a good conſcience: he is like the Ox well ſatisfied in eating the ſtraw, that groweth from his own labours, Job 6.5. Doth the wild Aſs bray when he hath graſs? or loweth the Ox over his fodder? For the better underſtanding this point, we would know, 1. What true contentment is. 2. The grounds of it. 3. And the way how to attain it.

True contentment is a voluntar and quiet ſatisfaction to the ſoul in our preſent condition, from a chearful ſubmiſſion to the will of God, who in his wiſe providence meaſureth out our preſent condition and allowance unto us. This Chriſtian contentment hath three properties, 1. It is inward within a man himſelf, as the ciſtern; but it is from God as the efficient and fountain of all ſatisfaction and tranquility of ſpirit in his own children, Prov. 14.14. A good man ſhall be ſatisfied from himſelf. 2. It is voluntary, 2 Sam. 15.26. Behold here am I, let him do to me as ſeemeth good unto him. That ſpurious and adulterat contentment of ſome among the Heathens, did proceed rather from a forced ſubjection to a fatal neceſſity, or to p. 148fortune, (as they were wont to ſpeak) than from any voluntar ſubmiſſion to divine providence. 3. True contentment is equal and uniform, to wit, in every eſtate and condition of life, Phil. 4.11, 12. In proſperity it is without an immoderat deſire to have more; and in adverſity it is without murmuring or envying others their proſperity. Heathens had not contentment in every eſtate; ſome of them could endure poverty, but no ways diſgrace; as was ſeen in Cato and Lucretia, who being overcome with grief and paſſionat impatience, did make themſelves away; which unnatural fact, Heathens did call an heroick act of a great and ſtrong ſpirit; but it was rather a fit of weakneſs and impotency; becauſe ſtrength of ſpirit appeareth moſt in bearing patiently the burden of adverſity, as Auguſtine reaſoneth well to that ſame purpoſe, Lib. 1. Cap. 20. of the city of God.

Queſt. 1. May not a man lawfully deſire to be in a better condition, than poſſibly he is in for the preſent? may not a poor indigent man deſire to be in a more plentiful condition; and ſuch a deſire ſeems not to conſiſt with contentment in the ſtate of his preſent adverſity? Anſw. 1. A man may not deſire immoderatly another condition than the preſent, Heb. 13.5. Let your converſation be without covetouſneſs; and be content with ſuch things as ye have, &c. 2. He may not be exceſſive in his deſires, in p. 149reſpect of the matter and object, Prov. 30.8: Remove far from me vanity and lies; give me neither poverty, nor riches; feed me with food convenient for me. 3. A man may not uſe any unlaw…ul means of fraud or oppreſſion for attaining the thing deſired, though never ſo good, Prov. 23.6. Eat thou not the bread of him that hath an evil eye, nather deſire thou his dainty meats. For he that maketh haſt that way to be rich, ſhall not be innocent; ſuch fool-haſte is no ſpeed: but when God in his good providence offers lawful means for attaining a better condition, we may, yea we ſhould, make uſe of theſe means; otherwiſe it were a blameworthy negligence and unthankfulneſs to God; for ſuch gracious opportunities, 1 Cor. 7.2.21. Let every man abide in the ſame calling, wherein he was called: art thou called being a ſervant? care not for it; but if thou may be made free, uſe it rather. Theſe worthy godly men, Joſeph and Daniel, did not reject the great favours offered and conferred on them by heathen Princes.

Queſt. 2. May a true convert be diſpleaſed with …ad afflictions lying on him for the preſent? and if he may, How can he be ſaid to be content with his preſent condition, with which he is diſpleaſed? Anſw. He may be diſpleaſed with affliction as a thing bitter and hurtful to his natural condition, and yet be content with it, as it is an act of his heavenly Father's will: p. 150the ſick patient is diſpleaſed, and hath no contentment in the potion of Medicine being conſidered ſimply; yet is he well pleaſed and content with it, as being preſcribed by the skilful Phyſician in order to his better health. Although impatient deſires to be delivered out of adverſity, are inconſiſtent with Chriſtian contentment under it: yet humble deſires of a delivery with ſubmiſſion to the good will of God, do well conſiſt with it; as we ſee in our bleſſed Lord. Luk. 22.42. He ſaid, Father, if thou be willing, remove this cup from me; nevertheleſs, not my will, but thine be done: but we may not uſe any unlawful means for our own delivery out of affliction, as wicked Ahaziah did, 2 King. 1. yea far rather we ſhould ſay with Job, ſhall we receive good at the hand of God; and ſhall we not receive evil?

Queſt. 3. Is it a ſin not to reſt content with the meaſure of knowledge and grace beſtowed by God upon us already? and may we not deſire to have more of knowledge and grace than we have for the preſent? Anſw. 1. It is a ſin, if our diſcontentment with our ſmall meaſure of knowledge and grace, or our deſire to have more, proceed from the bitter root of vain glory or envy, to the end we may have praiſe with men, as we ſee others of more eminent gifts have: thus Simon Magus deſired the extraordinary gifts of the Holy Ghoſt. 2. As the children of God do not deſire increaſe of p. 151gifts and graces from any fretting diſcontentment at what they want; but rather from an humble deſire to have more of ſpiritual gifts, that thereby they may glorifie God the more, and edifie others: So they humbly ſubmit the meaſure of theſe gifts and graces unto the wiſdom and will of God; they are thankful for the little they have already received, and praiſe his free grace with Paul, 1 Cor. 15.10. by the grace of God I am what I am, and withall they reach forth unto theſe things which are before, Phil. 3.13.

2. The chief ground of true contentment is the favour of God, Pſal. 4.6, 7. Pſal. 30:5. Pſal. 63.3. Hab. 3.17, 18. And that the favour of God is a ſoul-ſatisfying portion, is evident from theſe reaſons, 1. That which ſatiſfies the ſoul of man, muſt be a good univerſal, to give contentment unto all the faculties of the ſoul: pleaſant ſounds delight the ear, but not the eye; and pleaſant colours delight the eye, but not the ear: but a ſoul receiving God and his favour, hath an univerſal ſatsifaction, to wit, of light to the mind, of love to the will, and of delight and joy to the affections; they have as much of the enjoyment of God as they are capable of in this life; and would have more, if they were more capable. 2. The ſoul-ſatisfying good muſt be ſuch, as is intimat to the ſoul: worldly and ſenſual objects, ſtick for the moſt part in the ſenſe and imagination: p. 152but do not affect the reaſon with any ſolid contentment; they are as Saul's armour unto David, looſe and ſhuffling: but the ſenſe of Gods loving kindneſs, is united to the underſtanding, and raviſhes the heart with joy, ſo that ou… of the abundance of the heart, they ſay, as Pſal. 103.1. My ſoul and all that is within me, or that is in the midſt of me, bleſs his holy Name. 3. The ſoul-ſatisfying good muſt be that which is the ſupreme good; becauſe any inferiour good, cannot fully ſatisfie the deſire, ſo long as the ſoul knoweth of one ſuperiour and better: as Moſes was not ſatisfied with what he ſaw on this ſide of Jordan, until he was at the top of Piſgah; ſo there is not a full and compleat ſatiſfaction unto the ſoul, till we come to mount Sion, that is above: our greateſt ſatisfaction in this life, is to enjoy God by faith, by love, by peace in the Conſcience, and joy in the heart, which are the firſt fruits of eternal life. 4. The ſoul-ſatisfying good, muſt be permanent; becauſe the very apprehenſion of a change, doth interrupt our preſent contentment, as may be ſeen in the intervals of chronical diſeaſes; the fear of returning fits, diſquiets the heart, even in time of health: all worldly objects are like a ſummer flood paſſing away, Prov. 27.24. Riches are not for ever, and doth the Crown endure to every generation? But the gracious preſence of God is like unto the Sun, ſhining more and more unto the perfect day of our full happineſs p. 153in heaven, Pſal. 89.33. My loving kindneſs will I not utterly take from him, nor ſuffer my faithfulneſs to fail. Jer. 32.40. I will not turn away from them, to do them good. Joh. 4.14. Whoſoever drinketh of the water that I ſhall give him, ſhall never thirſt: but the water that I ſhall give him, ſhall be in him a well of water, ſpringing up unto eternal life. John 13.1. he loved them unto the end.

3. The means to attain unto true contentment are, 1. Withdraw thy heart from ſeeking o… placing thy contentment in the things of this preſent world; becauſe worldly pleaſures are deceitful; riches are uncertain; and worldly honour doth evaniſh like ſmoke; for worldly glory ſhall not deſcend after a man into the grave, Pſal. 49.17. 2. Make God and his favour your portion; then whatſoever be your preſent condition or portion in this world, ye ſhall have inward contentment; becauſe God himſelf is a full, unchangeable and everlaſting portion, Lam. 3.24. The Lord is my portion, ſaith my ſoul, therefore will I hope in him; that is, depend on him alone for ſatisfaction, Pſal. 73.26. My fleſh and my heart faileth: but God is the ſtrength of my heart and portion for ever. In all thy wants or loſſes worldly, thou mayeſt and ſhouldeſt reſt content in him, who is thy alſufficient portion, Hab. 3.17, 18. Although the fig tree ſhall not bloſſome, neither ſhall fruit be in the vines; yet I will rejoyce in the Lord, I p. 154will joy in the God of my ſalvation. As a man, who hath loſt a ſmall portion put to adventure at Sea, doth yet reſt content, and rejoyceth in the ſtock he hath abiding ſure at land. 3. Be moderat in your worldly deſires of things worldly, Prov. 30.8. feed me with food convenient. Heb. 13.5. Let your converſation be without covetouſneſs, &c. Nature is content with little, Job 6.5. Doth the ox low over his fodder. And grace is content with leſs; even in tribulations and worldly wants, it can rejoyce in God alone, Rom. 5.3. We glory in tribulations alſo. But conceit is inſatiable; it muſt have this and the other thing alſo: Immoderate deſire of things worldly, doth procure much grief and diſcontentment, if either we be diſappointed or deprived after ſome enjoyment: how grieved was Ahab, when Naboth refuſed to give him his vine-yard which he did covet with too much eagerneſs? how did Micah howl (Judg. 17.) when he was robed of his Idol, which he coveted with ſo much blind zeal? when Ariſtotle was asked, By what means one might become rich? his anſwer was, if he were poor in his deſires. 4. Conſider how many better (poſſibly) every way than thy ſelf, are in a worſe worldly condition; many of the dear children of God are ſhut up in priſon, when thou with thy poverty enjoyeſt outward liberty; many of them are under languiſhing diſeaſes, when thou art in health: Ʋriah was well content to lodge p. 155in the open fields, when he ſaw the chief commander Joab thus lodged. 5. As thou wouldeſt have ſome contentment in thy worldly enjoyments, look well to the way of thy purchaſe and coming by them, Prov. 16.8. Better is a little with righteouſneſs, than great revenues without right. Peace in the Conſcience, is like health in the body: as a man in health can be content with courſe fair; ſo peace in the Conſcience maketh an eaſie digeſtion of worldly wants and croſſes: God bleſſeth the diligent and giveth him contentment in the enjoyment of that little he hath purchaſed with a good Conſcience, Prov. 10.22. The bleſſing of the Lord, it maketh rich, and he addeth no ſorrow with it. But a man made rich with an evil Conſcience, can have no true inward contentment in all his abundance; as at a funeral feaſt, there may be plenty of meat; but there is no mirth nor muſick with it; neither God nor their own Conſcience makes them welcome to their evil-win goods. 6. Conſider what good things thou enjoys yet from God, as well as what thou wanteth: what thou haſt, is far more than thou deſerveſt; therefore be thankful to God; and thy wants are much fewer than thou deſerveſt, therefore be content and ſubmit to his wiſe diſpenſation. 7. Conſider thy intereſt in that great gift, the Lord Jeſus Chriſt himſelf, to which all thy worldly wants are infinitly inferior; and from thence thou may be aſſured, that thy want of p. 156any deſirable good thing in this world, doth not proceed from want of love in God unto thee, but from the riches of his wiſdom and love, who knoweth what is beſt for his own children, Rom. 8.32. He that ſpared not his own Son, but delivered him up for us all; how ſhall he not with him alſo freely give us all things? 1 Cor. 3.22, 23. All are yours, and ye are Chriſts, and Christ is Gods. The conſideration of that everlaſting Covenant of Grace in Jeſus Chriſt the Son of God, made holy David content, though he knew it would not be well with his houſe and poſterity in their worldly condition, 2 Sam. 23.5. Although my houſe be not ſo with God, yet he hath made with me an everlaſting Covenant, ordered in all things and ſure: for this is all my ſalvation and all mdy eſire, although he make it not to grow. 8. Conſider what thou looks for in heaven, and be content with the little thou enjoyeſt here in the time of thy minority: all our afflictions and wants here, are not to be compared with our abundance there, and with the glory that ſhall be revealed in us, Rom. 8.18. This conſideration and great to look by faith, did quiet and content the hearts of the children of God, when they ſaw the proſperity of the wicked and the adverſity of the godly in this preſent world, Pſal. 17.14, 15. Thou filleſt the belly of the men of this world with thy hid treaſure; they are full of children, and leave the reſt of their ſubſtance to their babes: as for me, I will behold thy face p. 157in righteouſneſs, I ſhall be ſatisfied when I awake, with thy likeneſs. 2 Cor. 4.16, 18 For which cauſe we faint not, &c. while we look not at the things which are ſeen, but at the things which are not ſeen. 9. Labour thou to be truly godly, keeping a good conſcience toward God and man; for godlineſs that hath contentment, an inſeparable companion, alwayes with it, is great gain, 1 Tim. 6.6. 10. Laſtly, and above all, pray earneſtly to God to inſtruct thy ſoul in that myſtery and ſecret of contentment in whatſoever eſtate; for in it the Apoſtle Paul was inſtructed and initiated by the Holy Spirit and the good Word of God, Phil. 4.11, 12. Therefore let it be thy daily prayer, Pſal. 4.6. Lord lift thou up the light of thy countenance upon me.

Ʋſe 1. For admonition, to bewar of that fretting diſcontentment with our preſent condition, though never ſo low, 1 Tim. 6.8. Having food and raiment, let us therewith be content. Becauſe, 1. this fretting diſcontentment with our preſent condition, provokes God in his juſtice to put us oftentimes to more of diſquietneſs: The people of Iſrael were diſcontent and loathed the Manna, which they had for the preſent, therefore they were diſquieted with the fiery flying Serpents, Num. 21. 2. Diſcontentment and ſecret grudging for diſappointment of our worldly deſires and hopes, eſpecially when we think we are in the way of duty, doth provoke p. 158God many times to continue, yea, and to increaſe our afflictions. The people of Iſrael, were in their duty, having left Egypt at Gods command, yet when they repined againſt the holy command, in their apprehending of great toyl and labour in going up the hill, they were kept in the wilderneſs for the ſpace of fourty years; whereas if they had not fretted and repined, they might have come to their expected end and reſt within the ſpace of fourty days, Numb. 13.34. 3. Although God ſhould grant unto a man his deſire in the time of his impatient diſcontentment, yet it is oftentimes given with a curſe, Numb. 11.33. While the fleſh, which they ſo impatiently deſired, was between their teeth, the Lord ſmote them with a great plague. Therefore it ſhould be our prayer to God, to give us repentance of our frettings in times of affliction, and to recover us from theſe paroxiſms; and then if it be his good pleaſure, to eaſe or deliver us. 4. This diſcontentment, like a fretting cancer, brings men oftentimes into dangerous and hainous ſins, as to fraud, deceit, and oppreſſion: Ahab not content with his own poſſeſſions, oppreſſed and murthered innocent Naboth: Proud ambitious men, diſcontent with the condition of being privat ſubjects, and not ſo reſpected according to their fancy, are eaſily tempted to ſedition and rebellion, as was Abſalom: Men diſcontent and fretting under a great and long ſickneſs, p. 159have been ſometimes tempted to conſult with wizzards and witches, as was Ahaziah, 2 King. 1.2. yea, ſometimes they have been tempted to ſelf-murther, as was arrogant Ahithophel, becauſe his counſel, which he thought an oracle, was rejected.

Ʋſe 2. For correcting and allaying the fits of diſcontentment, ariſing now and then, even in the hearts of the children of God, from ſome preſent ſad diſpenſations, or preſſing wants: Abraham, the father of the faithful, Gen. 15.2. ſaid, What availeth all that I have, ſeing I am childleſs? Godly Rachel was diſcontent with her own barrenneſs, and envyed her ſiſter Leah: Aſaph had a ſharp fit of diſcontentment with the great proſperity of the wicked, and the great adverſity of the godly, Pſal. 73.13. And Jonah was abſurd and moſt unreaſonable in his fretting and orping at the removing of the Gourd, which he himſelf never planted: ſo we ſee even the godly ſometimes have their own repinings of heart, when God, in his unblameable providence, ſometime removes what himſelf freely gave, whereas they ſhould be thankful to his rich and free bounty for the former loan; and ſubmiſſive to his wiſdom and ſoveraignty in removing what he himſelf gave. Therefore conſider, 1. Such fretting diſcontentment, doth not become thy profeſſion; thou doſt profeſs thy ſelf a child of God, and ſhould a wiſe and kindly child take the pett at p. 160the allowance of his wiſe and loving Father? Doth it not become thee rather to ſay, as thy elder Brother ſaid before thee, Joh. 18.11. The cup which my Father hath given me, ſhall I not drink it? 2. Thy fretting diſcontentment, is a queſtioning of the wiſdom of God, who knows well what is beſt for his own children; of the juſtice of God, who is righteous in all his wayes; of the ſoveraignty of God, who may diſpoſe of his creatures at his own pleaſure and wiſdom, Eccleſ. 7.14 God alſo hath ſet the one over againſt the other, to the end that man ſhould find nothing after him. The wiſe God, in his various providence, ſets proſperity at one time againſt adverſity, and contrariwiſe, as upon the earth there is oftentimes a valley and an hill joyned together: And conſider, thy diſcontentment is a queſtioning the love of God, who not only chaſteneth, but even ſometime ſcourgeth his own children, Heb. 12.6. 3. Look unto Chriſt, and this will cure thy fretting canker of diſcontentment: Art thou in poverty? fret not, but look to him, who being rich, became poor for us; his ordinary fare was barley loaves and a few fiſhes, and he had not whereon to lay his head. Art thou reproached and diſgraced unjuſtly by men? do not thou fret and repine againſt providence, nor faint as one that could not live, but in the popular air: Look unto Chriſt, who endured ſuch contradiction of ſinners, Heb. 12.3. He was called a Samaritan, a p. 161deceiver, a phanatick or phrantick, Mark 3.21. and a complyer with Beelzebub, Mat. 12.

Ʋſe 3. For exhortation, to be content with thy preſent condition, till God in his good providence, by means of his own appointment, call thee to a better and more proſperous condition, 1 Cor. 7.20, 21. Becauſe, 1. God increaſeth his gifts and graces to contented and thankful man, as unto Abraham, content with Iſhmael, he gave an Iſaac; and to Solomon, content with the gift of wiſdom for ruling the people, he gave abundance of riches alſo. 2. Contentment with the things a man hath for the preſent, makes him to poſſeſs himſelf in patience, and to prevail over his maſterful paſſions, Luke 21.19. In your patience poſſeſs ye your ſouls. But diſcontentment and repining, doth ſo diſtract and diſtemper the ſpirit, that ſome malcontents turn hypochondriack and ſtupid, like Nabal; and others turn mad and furious, like Nebuchadnezzar, raging againſt every thing they meet with in the courſe of their life. 3. Contentment with little, preſerves a man from many ſnares and temptations; a man content with glad and honeſt poverty, is not eaſily entangled with the bait of unlawful gain; and a man content with a low degree or place, is not eaſily tempted with the wages of unrighteouſneſs unto the way of Balaam.