The glorious feast of the Gospel. Or, Christs gracious invitation and royall entertainment of believers. Wherein amongst other things these comfortable doctrines are spiritually handled: Viz. 1. The marriage feast between Christ and his Church. 2. The vaile of ignorance and unbeliefe removed. 3. Christs conquest over death. 4. The wiping away of teares from the faces of Gods people. 5. The taking away of their reproaches. 6. The precious promises of God, and their certaine performance. 7. The divine authority of the holy scriptures. 8. The duty and comfort of waiting upon God. / Delivered in divers sermons upon Isai.25 chap.6,7,8,9 verses, by the late reverend, learned and faithfull minister of the Gospell, Richard Sibbs, D.D. Master of Katharine-Hall in Cambridge, and preacher at Grayes-Inne, London. Perused by those that were instructed to revise his writings. Sibbes, Richard, 1577-1635. 1650 Approx. 353 KB of XML-encoded text transcribed from 84 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A93248 Wing S3736 Thomason E599_13 ESTC R206386 99865546 99865546 117791 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A93248) Transcribed from: (Early English Books Online ; image set 117791) Images scanned from microfilm: (Thomason Tracts ; 92:E599[13]) The glorious feast of the Gospel. Or, Christs gracious invitation and royall entertainment of believers. Wherein amongst other things these comfortable doctrines are spiritually handled: Viz. 1. The marriage feast between Christ and his Church. 2. The vaile of ignorance and unbeliefe removed. 3. Christs conquest over death. 4. The wiping away of teares from the faces of Gods people. 5. The taking away of their reproaches. 6. The precious promises of God, and their certaine performance. 7. The divine authority of the holy scriptures. 8. The duty and comfort of waiting upon God. / Delivered in divers sermons upon Isai.25 chap.6,7,8,9 verses, by the late reverend, learned and faithfull minister of the Gospell, Richard Sibbs, D.D. Master of Katharine-Hall in Cambridge, and preacher at Grayes-Inne, London. Perused by those that were instructed to revise his writings. Sibbes, Richard, 1577-1635. [16], 156, [6] p. Printed for John Rothwell at the Sun and Fountaine in Paul's Church-yard, neare the little North-doore, London : 1650. "1. .. God." enclosed by left curly bracket on title page. Annotation on Thomason copy: "May 3". Reproduction of the original in the British Library. 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Sermons, English -- 17th century. 2007-02 TCP Assigned for keying and markup 2007-02 Aptara Keyed and coded from ProQuest page images 2007-09 Elspeth Healey Sampled and proofread 2007-09 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE GLORIOVS FEAST OF THE GOSPEL . OR , Christ's gracious Invitation and royall Entertainment of Believers . Wherein amongst other things these comfortable Doctrines are spiritually handled : Viz. 1. The Marriage Feast between Christ and his Church . 2. The vaile of Ignorance and Vnbeliefe removed . 3. Christs Conquest over death . 4. The wiping away of teares from the faces of Gods people . 5. The taking away of their Reproaches . 6. The precious Promises of God , and their certaine performance . 7. The Divine Authority of the Holy Scriptures . 8. The Duty and comfort of waiting upon God. Delivered in divers Sermons upon Isai . 25 Chap. 6 , 7 , 8 , 9 Verses , BY The late Reverend , Learned and faithfull Minister of the Gospell ▪ RICHARD SIBBS , D. D. Master of Katharine-Hall in Cambridge , and Preacher at Grayes-Inne , London . Prov. 9. 1 , 2 , 3 , 4 , 5. Wisdome hath builded her house ; she hath hewen out her seven Pillars . She hath killed her beasts ; she hath mingled her wine ; she hath also furnished her Table . She hath sent forth her Maidens ; she cries , &c. Who so is simple let him turne in hither , &c. Come eate of my bread , and drink of my wine that I have mingled , &c. Perused by those that were intrusted to revise his Writings . London , Printed for John Rothwell at the Sun and Fountaine in Pauls Church-yard , neare the little North-doore . 1650. TO THE READER . SO much of late hath been written about the times , that Spirituall Discourses are now almost out of season . Mens mindes are so hurried up and downe , that it is to be feared , they are much discomposed to thinke seriously as they ought , of their eternall concernments : Alas ! Christians have lost much of their Communion with Christ and his Saints ; ( the heaven upon earth ) whilst they have woefully disputed away , and dispirited the life of Religion and the power of Godlinesse into dry and saplesse Controversies about Government of Church and State. To recover therefore thy spirituall Relish of savory pradicall Truths , these Sermons of that excellent man of God , of precious memory , are published : Wherein thou art presented , 1. With an invitation to a great and wonderfull Feast ; the Marriage-Feast of the Lambe . An admirable Feast indeed , wherein Jesus Christ the eternall Sonne of God is the Bridegroome , where every Beleever that hath put on the Lord Jesus , ( the wedding garment ) is not onely the Guest , but the Spouse of Christ , and the Bride at this Wedding-supper . Here Jesus Christ is the Master of the Feast , and the Chear and Provision too . He is the Lamb of God , the Ramme caught in the thicket . Hee is the fatted Calfe ; when he was sacrificed , Wisedome killed her beasts , Prov. 9. 2. At his death , the Oxen and Fatlings were killed . His flesh is meat indeed , and his bloud is drinke indeed . And that thou maist bee fully delighted at this Feast , Christ is the Rose of Sharon , the Lilly of the Valley ; he is a bundle of Mirrhe , a Cluster of Camphire , his name is an ointment poured out , and his love is better than Wine . In Christ are all things ready , for Christ is all in all . And great is the Feast that Christ makes for Believers ; for it is the Marriage Feast which the great King makes for his Sonne . The great designe and aime of the Gospel being to exalt the Lord Jesus Christ , and give him a name above every name . Great is the company that are bid , Luke 14. 6. Jews and Gentiles . God keeps open house ; Hoe every one that thirsteth , come , and whosoever wil let him come and freely take of the water of life . Great is the chear that is provided ; every Guest here hath Ashers portion , royall dainties , and bread of fatnesse . Here 's all excellent , best wine , wine upon the Lees well refined . Here 's fat things , yea fat things full of marrow . Here 's the hidden Manna , the water of life , and the fruit of the tree of life which is in the midst of the Pa●●dise of God. All that is at this Feast is of the best , yea the best of the best . Here 's variety and plenty too , here 's bread enough and to spare : Caligula and Heliogabalus their Feasts , who ransack'd the earth , aire , and sea to furnish their Tables , were nothing to this . And above all , here 's welcome for every hungry thirsty soule ; hee that bids thee come , will bid thee welcome , he will not say eate , when his heart is not with thee : the invitation is free , the preparation great , and the entertainment at this Feast , suiting the magnificence of the great King , is full and bountifull . All which is at large treated of in these excellent Sermons , which are therefore deservedly intituled , The Marriage Feast between Christ and his Church . We read of a Philosopher , that having prepared an excellent Treatise of happiness●… , and presenting it unto a great King , the K●●●… answered him , Keep your Book to your selfe , I am not now at leasure . Here is an excellent Treasure put into thy hand , doe not answer 〈◊〉 I am not now at leisure . Oh doe not let Christ stand knocking at thy heart , who will come and sup with thee , and bring his cheare with him . Oh let not a deceived heart turne thee any longer aside to feed upon Ashes , feed no longer with swine upon Husks , while thou mayst be filled and satisfied with bread in thy fathers house . But this is not all , if thou wilt bee pleased to peruse this Book , thou wilt finde there are many other usefull , seasonable , and excellent subjects handled besides the Marriage-Feast . 2. Jesus Christ hath not only provided a feast , because hee is desirous that all those for whom it is provided should come to it , ( which onely they doe that believe ) he takes away the vaile of ignorance and unbeliefe from off their hearts : and here you shall finde this skilfull Preacher hath excellently discoursed , what this vaile is , how it naturally lyes upon all , and is onely removed by the Spirit of Christ . And if the Lord hath destroyed this covering from off thy heart , we doubt not , but the truth of this heavenly Doctrine will shine comfortably into thy soule . 3. Jesus Christ to make his bounty and mercy further appeare in this Feast ; hee hath given his Guests the Bread of life , and hath secured them from the feare of death : They need not feare , there 's no Mors in ollâ , at this Feast wee may feast without feare : Jesus Christ by his tasting of death hath swallowed it up in victory . Christ doth not make his people such a feast as it is reported Dionysius the Tyrant once made for his flatterer Damocles , who set him at a Princely Table , but hang'd a drawne sword in a small thread over his head . But Christ would have us triumph over the King of Feares , who was slain by the death of Christ , and wee thereby delivered from the bondage of the feare of death . At other Feasts they were wont of old , to have a Deaths head serv'd in amongst other Dishes , to minde them in the midst of all their mirth of their mortality : ( wich practise of the Heathens condemnes the ranting jollity of some loose professors in these times . ) But here , Christ serves in Deaths head , ( as David the head of Goliah ) the head of a slaine and conquered death . Our Sampson by his owne death hath destroied Death , and hath thereby ransomed us from the hand of the grave , and hath redeemed us from Death , and the slavish feare of it : All which is at large handled in these following Sermons for thy comfort and joy , that thou maist triumph in his love through whom thou art more than Conqueror . 4. Because it is a merry heart that makes a continuall feast , and that this feast might be a Gaudy-day indeed unto thy soule , Christ doth here promise , to wipe away all tears from off the faces of his people . The Gospel hath comforts enough to make glad the hearts of the Saints and people of God : the light of Gods countenance will refresh them with joy unspeakable , and glorious in the midst of the valley of the shadow of death . A truely godly person can weep for his sinnes , though the world smile never so much upon him ; and though hee be never so much afflicted in the world , yet hee can and will rejoyce in the God of his salvation . In these Sermons thou hast this Gospel-promise sweetly opened and applyed ; wherein thou shalt finde directions when , and for what to mourne and weep , and the blessednesse of all true mourners , whose sorrow shall be turned into joy . 5. In these Sermons you shall further finde , that though Jesus Christ respect his people highly , and entertaine them bountifully , yet they have but course usage in the world , who are wont to revile them as fooles and madmen , as seditious Rebels , troublers of Israel , proud and hypocriticall persons . But blessed are they that doe not stumble at this stone of offence , that weare the reproaches of Christ as their Crowne , and by well doing put to silence the ignorance of foolish men : for let the world load them with all their revilings , yet the spirit of glory rests upon them , and in due time he will rowle away their reproach , and bring forth their judgement as the light , and their righteousnesse as the noon-day . 6. And because a Christian here hath more in hope than in hand , more in reversion than in possession , walkes by faith rather than sense , and lives by the Word of God , and not by bread alone , Thou shalt have here ( Christian Reader ) a sweet Discourse of the precious promises of Christ which hee hath left us here to stay the stomack of the soule , till wee come to that feast of feasts in heaven ; that by this glimpse , wee might in part know the greatnesse of that glory which shall be revealed , that the first fruits might be a pawne of the Harvest , and the earnest of the Spirit a pledge of that full reward wee shall have in heaven , where we shall be brim-full of those pleasures that are at Gods right hand for ever . Christ hath given us promises to uphold our faith and hope , till faith be perfected in fruition , and hope end in vision , till Jesus Christ , who is here the object of our faith , be the reward of our faith for ever . 7. Now because the comfort of the promises is grounded in the faithfulnesse of him that hath promised . This godly and learned man , hath strongly asserted the Divine Authority of the holy Scriptures , proving that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they are the very Word of God , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worthy of all acceptation , and beliefe , for their owne sakes . A truth very seasonable for these times to Antidote thee against the poysonfull errors of blasphemous Antiscripturists . 8. Lastly , because that God often takes a long day for performance of the promise , thou shalt finde herein the Doctrine of waiting upon God excellently handled . A duty which wee earnestly commend unto thy practice , as suitable to these sad times — Say , Oh say , with the Church , In the way of thy judgements , Oh Lord , we have waited for thee : and with the Prophet , I will wait upon the Lord that hideth his face from the house of Iacob , and I will look for him . And rest assured , that none of the seed of Iacob shall seeke him in vaine ; he will not disappoint their hope , nor make their faces ashamed that waite for him . Thus we have given you a short prospect of the whole , a briefe summe of that treasure which these Sermons containe . Wee need say nothing of the Author , his former labours sufficiently speak for him in the gates , his memory is highly honoured amongst the godly-learned . He that enjoyes the glory of heaven , needs not the prayses of men upon earth . If any should doubt of these Sermons , as if they should not be truely his , whose Name they beare , let him but observe the stile , and the excellent and spirituall matter herein contained , and he will wee hope be fully satisfied . Besides , there are many Eare-witnesses yet living , who can cleare them from any shadow of imposture . They come forth without any Alteration , save onely some repetitions ( which the Pulpit did well beare ) are here omitted . The Lord make these , and all other the labors of his Servants profitable to his Church : And the Lord so destroy the vaile from off thy heart , that thou maiest believe , and by faith come to this Feast , the joy and comfort whereof may swallow up all the slavish feare of death , dry up thy teares , and rowle away all reproach : and the Lord give thee a waiting heart , to stay thy soule upon the name of the Lord , to believe his Word , and his faithfull promises , that in due time thou maist rejoyce in the God of thy salvation . This is the earnest Prayer of London : Apr. 19. 1650. ARTHVR JACKSON . JAMES NALTON . WILL : TAYLOR . AN Analyticall Table of the Princicipall Contents in these Sermons , upon ISAIAH 26. 7 , 8 , 9. The TEXT . Page . Vers . 6. ANd in this Mountain shal the Lord of Hosts make unto all people a feast of fat things , a feast of wines on the Lees , of fat things full of marrow , of wines on the Lees well refined . 1 V. 7. And he will destroy in this mountaine the face of the covering cast over all People , and the vaile that is spread over all Nations . 33 V. 8. He will swallow up death in victory , and the Lord God will wipe away teares from off all faces , and the rebuke of his people shall hee take away from off all the earth , for the Lord hath spoken it . 55 , 97. V. 9. And it shall be said in that day , lo , this is our God ; We have waited for him , and he will save us : This is the Lord , we have waited for him , we will be glad and rejoyce in his salvation . 111 Coherence between the judgements threatned in the former Chapter , and the comforts promised in this Chapter . 1 , 2 The Text opened . 3 The Church is an excellent society . 3 Is a Mountaine , 1. Hath strong foundations . 4 2. Is in some measure visible . ib. Of the Marriage feast between Christ and his Church . 5 The Lord of Hosts is the founder of this feast . 6 Some of all sorts invited to this feast . 1. Iewes . 2. Gentiles . 7 Christ is the chief dish , and greatest chear at this feast . 8 Christ and his benefits fitly compared to a feast . 8 1. Because all we have in Christ is of the best things . 8 2. Much variety in Christ . 9 3. Fulnesse and sufficiency is to be had in Christ . 10 4. Because there is much company here . 11 5. There is rich attire worne at this feast . 12 This Gospel-feast was typed out 1. By the Paschall Lamb. 12 2. By Manna . 12 3. By the Rock . 14 4. By the Jewish festivall . 15 A comparison between Christ and Manna . 13 The sacrament of the Lords super is this feast specially . 15 We ought to be prepared for this feast . 1. Get large hearts . 16 2. Spirituall appetite . 16 Means to get spirituall appetite to this feast . 17 1. Sense of sinne . 17 2. Purge the soule from sinfull corruptions . 18 3. Spirituall exercise and activenesse for God. 19 4. Holy company . 20 5. Consideration of the danger of Spiritual famine . 20 We must get a spirituall taste and spirituall sences . 21 1. To relish what is good . 22 To disrelish and reject what is evill . 22 We must get a spirituall Digestion . 23 and wait in the strength of this heavenly feast . 23 Consequents of the Gospel-feast are , 24 1. Chearfulnesse . 25 2. Thankfulnesse . 25 3. Iustifying of the wayes of God and Religion . 25 Religion doth not make people melancholy . 26 A Christian at his worst condition is better than a worldlings best 27 We must labour to have a part and portion at this feast , and to honour Gods bounty . 28 , 29 We must bring empty soules unto this feast . 32 Connexion between the sixth and seventh verst . 33 Of the Vaile that is over mens hearts . 35 All men naturally have such a Vaile . 35 There is a Vaile over spirituall things , for they are hid . 35 , 36. Naturall men 1. Want spirituall sight . 36 light . 36 2. Are ignorant . 3. See not spirituall things spiritually . 38 4. Have light without heat . 39 5. Are unbelievers . 40 Ignorance and unbeliefe acts in every sinne . 41 God onely can take away this vaile . 42 Men nor Angels cannot remove it . 42 , 43 , 44 Onely Gods people have this vaile removed . 44 Where this vaile is removed there is a Feast . 45 We ought to use meanes to have this vaile taken off . 46 , 47 1. By attending upon Ordinances . 48 2. By practising what we know . 49 3. By praying unto God. 50 When the vaile is taken off from the heart , then 1. A Christian will wonder at the things of faith . 51 2. Desire more and more to know them . 51 3. This vaile hath been removed by the Word . 51 4. A Christians knowledge is a transforming knowledge , 52 Of Death , and Christs victory over Death . 55 Death is , 1. The King of Feares . 56 2. Spares none . 56 3. Is let in by sinne . 56 4. Is attended on by Hell. 56 Christ swallowes up death in victory . 1. By satisfying for sin . 57 2. By his suffering death . 59 , 60 We ought to believe that death is conquered to us . 60 We ought to be one with Christ crucified . 61 , 70 We must be thankfull unto God , 1. For victory over death . 62 2. For benefits by death . 62 The slavish feare of Death is unbecomming a Christian . 62 , 63 , 67. Death is conquered to a Beleever though he die . 63 , 64 Death is terrible to wicked men . 64 Duellists foolishly out-brave death . 65 Death to Gods children not onely a conquered enemy , but is made a friend . 66 , &c. Of Christians Teares . 72 Good men are apt to weep 1. For sinne of others . 74 , 75 2. Miseries of others . 74 , 75 We ought to weep , 74 and yet to rejoyce . 76 God will wipe away all teares . 77 , 78 God is a God of tender mercy . 79 Christians are not to bee judged by appearance , and by their sufferings . 81 Christians have a mixt condition and a mixt disposition . 82 There was no sorrow in Paradise , and shall be none in heaven . 84 Sinne is the greatest cause of sorrow . 85 Mourning accepted from them that cannot weep . 86 Then a Christians teares are right , when , 1. They spring from the love of God. 86 2. When we weep for our owne sinnes . 87 3. When they are secret . 87 4. When they are reforming . 88 Of the Rebukes and reproaches of Gods people . 89 Christ and his members subject unto reproaches . 89 , 90 Wicked reproach the godly from the enmity of 2 seeds . 91 Wee must not be scandalls to Religion — nor scandalized at the reproaches of it . 92 Christ will take away reproaches from his people : and will vindicate them . 93 Directions how to carry our selves under Reproaches . 94 1. Be patient . 94 2. Innocent . 94 3. Couragious . 95 4. Sincere . 95 5. Pray much to God. 95 6. Rejoyce and glory in them . 96 Of the Holy Scriptures . 99 God is the Author of them . 99 The scriptures sole & supreme judge of controversies . 100 The Scriptures may be knowne to be Gods VVord by 1. The Majesty of them . 101 2. Their mysteriousnesse . 101 3. From Reason . 103 4. From Experience . 101 5. From the witnesse of the Spirit . 102 6. From their efficacy . 101 1. In warning the soule . 101 2. Changing the soule . 101 3. Casting down the soule . 101 4. Searching the soule . 102 5. And comforting the soule . The holy Scriptures are and have been preserved from Corruption . 103 VVe ought to heare the word as the word of God. 104 God will make good all his promises , if we believe . 105 We must pray for the Spirit that indited the Scriptures , that so we may relish them . 106 Of Gods Promises , and the performance of them . 107 ▪ to 112 Gods Promises are full and free , and spring from his bounty , and are our greatest treasure . 111 , 112. We ought to be ashamed of infidelity in Gods promises . 105 It is somtimes long between the promise & performāce . 113 1. To exercise our faith . 113 2. To waine us from creatures . 113 3. To indeare the things promised . 114 4. And to fit us for the enjoyment . 114 Of Waiting upon God. 115 We have but a tast here of what we shall have hereaft . 115 Waiting carries with it all other graces . 116 1. Patience . 117 2. Long-suffering . 117 3. Contentment . 118 4. Silence from murmuring . 118 5. Watchfulnesse . 118 6. Faithfulnesse . 118 Want of waiting cause of much wickednesse . 119 All is overcome with waiting . 120 God will perform his word to all true waiters . 121 , 152 God keeps the time of performance in his own hands . 121 God fully performes his promises in heaven . 122 , 123 , 124 The things hoped for uphold the heart in waiting . 125 God will have his people continue waiting . 150 1. That we may live by faith and not by sight . 150 2. VVhen we are fitted for what is promised , wee shall then enjoy it . 151 3. God will have us have the best at last . 251 As there is a time of our waiting , so there will be a time of Gods performance . 152 The present grace wee have is an earnest of what wee shall have . 152 Incouragements to wait upon God. 153 1. Gods time is best , and it is set . 154 2. God will effect the thing promised , though by contraries . 154 VVhat we should doe when God hath performed promise . 1. Be thankefull to the Lord. 156 2. Be joyfull in the Lord. 158 , 159 , Interest in God is the cause of all our joy . 160 , 161 , 162 THE Marriage Feast , BETWEEN CHRIST and his CHURCH . ISAIAH 25. 6. In this Mountaine shall the Lord of Hosts make unto all people a Feast of fat things , a Feast of Wines on the Lees , of fat things full of Marrow , of Wine on the Lees well refined . IN the former Chapter the holy Prophet having spoken of the miseries , and desolation of the Church , in many heavy , sad , and dolefull expressions ; as the Vine languisheth , the earth is defiled under the Inhabitants thereof , because they have transgressed the Lawes , changed the Ordinance , and broken the everlasting Covenant , therefore the earth shall be accursed , and they that dwell therein shall not drink Wine with a Song , &c. Here you see all sweetnesse and rejoycing of heart is departed from them ; yet even in the middest of all these miseries , God ( the God of comforts ) makes sweet and gracious promises to his Church , to raise it out of its mournfull estate and condition . And therefore the Prophet in the former part of this Chapter speakes of blessing God for the destruction of his Enemies , and for his great love to his Church . And when he had spoken of the ruine of the enemie , hee presently breaks out with Thanksgiving , breathing forth abundant praises to his God ; as it is the custome of holy men ( guided by the motion of the blessed Spirit of God , upon all occasions ) ( but especially for benefits to his Church ) to praise his Name , not out of ill affection at the destruction of the Adversaries , but at the execution of Divine Justice for the fulfilling of the truth of his promise ; as in the first Verse of this Chapter ; O Lord , thou art my God , I will exalt thee , I will praise thy name , for thou hast done wonderfull things , thy Counsels of old are faithfulnesse , and truth . When the things that were promised of old were brought to passe , the Church was ever ready to give God the glory of his Truth . Therefore rejoyce not when thine enemies fall ; but when the enemies of the Lord are brought to desolation , then we may , nay , we ought to sing Hallelujah to him that liveth for ever and ever . I will now fall upon the very words of my Text. In this mountaine shall the Lord of Hosts make unto all people a Feast of fat things , &c. These words they are Propheticall , and cannot have a perfect performance all at once ; but they shall be performed gradually . The promise of a new heaven and a new earth shall be performed ; The conversion of the Jewes , and the bringing in of the fulnesse of the Gentiles shall gradually be brought to passe . All the Promises that ever God hath made , before the second comming of Christ to Judgement , shall be accomplished . God hath made his peace with us in the Gospell of peace , and when all these Promises shall be fulfilled , then all imperfection shall be done away , and wee shall never be removed from our Rock , but our joy shall then be full ; nay even in this life we have some degrees of perfection , we have grace , and the meanes of grace , the Ordinances of Christ , and a testimony of everlasting glory . In this Mountaine will the Lord of Hosts make a Feast . In these words yee have set downe a glorious and royall Feast ; and the place where this Feast is to be kept is Mount Syon ; the Feast-maker is the Lord of Hosts ; the parties invited are all people ; the issues of it , and the provision for the Feast , are fat things , and wine of the best ; a Feast of the best of the best ; a Feast of the fat , and of the Marrow , a Feast of wine on the Lees well refined . Here you may see that God doth veile heavenly things under earthly things , and condiscends so low as to enter into the inward man by the outward man ; for our apprehensions are so weak , and narrow , that we cannot bee acquainted with spirituall things , but by the inward working of the Spirit of the Almighty . This mountaine is the place where this Feast is made , even Mount Syon , which is a type and figure of the Church , called in Scripture , the holy Mountaine ; for as Mountains are raised high above the earth , so the Church of God is raised in excellency and dignity above all the sorts of man-kinde ; As much as men above Beasts , so much is the Church raised above all men . This Mountain is above all Mountaines , the Mountaine of the Lord is above all other Mountaines whatsoever ; Thou O Mountaine shalt stand immoveable , when all other Mountaines shall smoak , if they are but touched ; this is the mountaine of Mountaines : The Church of God is most excellent in glory and dignity , as ye may see in the latter end of the former Chapter , how the glory of the Church puts down all other glories whatsoever ; The Moon , saith the Prophet , shall be confounded , and the Sunne ashamed when the Lord of Hosts shall reigne in Mount Sion , and in Jerusalem , and before his Ancients gloriously : So that the brightnesse of the Church shall put downe the glory of the Sunne and of the Moon . Thus you see the Church of God is a Mountaine . Reas . First , Because God hath established it upon a stronger Foundation than all the world besides ; It is founded upon the goodnesse , and power , and truth of God. Mountaines of Brasse and Iron are not so firme as this Mountaine ; For what sustains the Church but the Word of God ? And being built upon his Word and Truth , it may very well be called a Mountaine , for it shall bee as Mount Syon , which shall never be removed ; it may be moved , but never removed . Thus in regard of the firmnesse , and stability thereof , it may rightly bee termed a Mountain . Again , we may here speak in some sort of the visibility of the Church ; but here will arise a quarrell for the Papists , who when they hear of this Mount , they presently allude it to their Church . Their Church , say they , is a Mount , so saith the Scripture . I answer . 1. Wee confesse in some sort their Church to be a Mount ( though not this Mount ) for Babylon is built on seven Hills ; but if this prove her a Church , it is the Antichristian Church . Secondly , That the Catholick Protestantiall Church had alwayes a being , though sometimes invisible . The Apostle writing to the Romans , exhorts them , not to bee high-minded , but feare , for saith hee , if God hath broken off the naturall branches , perhaps he will break off you also . And indeed for their pride and haughtinesse of minde they are at this day broken off . Christ that walks between the seven golden Candlesticks , did never say that the Church of Smyrna or Ephesus should alwaies remaine a visible Church to the eyes of the world , neither were they ; for to this very day , they lie under bondage and slavery to the Turke . The Mount hath bin alwaies visible , though not alwaies alike gloriously visible ; for there will be a time when the Church shall fly into the wildernesse , where then shall be the glorious visibility of the Church ? there is a time when all shall follow the beast ; the Papists themselves confesse that in Antichrists time the Church shall scarce be visible . The essence of a thing , and the quality of a thing may differ : The Church is a Church , and visible , but not alwaies equally , and alike gloriously visible ; yet those that had spirituall eyes , and did looke upon things with the spectacles of the Scripture , they could alwaies declare the Church was visible ; for from the beginning of the world the Church had alwaies lustre enough sufficient to delight , and draw the elect , and so shall have to the end of the world , though sometimes the Church may have a mist before it , as Austin speakes ; It is no wonder that thou canst not see a mountaine , for thou hast no eyes . But the Papists have seen this mountaine ; as they have alwaies bin bloody persecutors of the Church , they have seen enough to confound them : For we have nothing in our Church , but they have the same ; onely ours is refined , and freed from Idolatry ; Wee have two Sacraments , they have seven ; Wee have Scripture , they have traditions , which they equall with it ; Wee have Scriptures pure , they corrupt . So that our Church was in the midst of theirs , as a sound and more uncorrupt part in a corrupt body . This mountaine is the Church , Rev. 14. 1. The Lambe standeth upon Mount Sion , and with him a hundred fourty and foure thousand , having his Fathers name written in their foreheads . Christ standeth in the Church , and standing in Mount Sion , he is accompanied with those that his Father hath given to him , before the world was ; therefore those that belong to this holy Mountaine they are Christs . And in this Mountaine shall the Lord of hosts make a feast for all people . And this feast is a royall feast , a marriage feast , wherin the joy and comfort of Gods people are set down by that which is most comfortable among men . The founder of the feast is the Lord of hoasts ; It is onely he that is able to prepare a table in the wildernesse , that is mighty , and of ability to feast his Church with a spirituall , and holy banquet . We all live at his table for the feeding of our bodies , but much more in regard of our soules ; He can make a feast for the whole man , for he is Lord of the conscience : and he is to spread a table for the whole world ; nay more , ( if there were so many ) he can furnish a table for ten thousand worlds ; he is the God of all spirituall comforts , and the God of all consolation ; He is infinite , and can never be drawne dry , for he is the fountaine of eternall life . All graces and comforts in the Scripture are called the comforts and graces of the holy Spirit , because God is the giver of them by his Spirit . Who can take away the wound of a guilty conscience , but he that hath set the conscience in the hearts of men ? Hee ( if hee pleaseth ) can take away the burden of a grieved conscience , and supply it , instead thereof , with new and solid comforts . He knoweth all the windings and turnings of the soule , where all the paine and griefe lieth , and he cannot but know it because he onely is above the soule : He is therefore the fittest to make the soule a feast , he only can do it , and he will do it . In this Mountaine shall the Lord of Hoasts make a feast . Why is he called the Lord of Hoasts ? It is an usuall terme , to set forth the glory of God , to make his power , and the greatnesse of his Majesty known amongst the children of men . He shall make a feast for all people . Those that are invited to this glorious feast , are all people , none excepted , none excluded , that will come in to Christ ; some of all sorts , of all nations , of all languages ; this hath relation to the time of the Gospel . The Church at first had its being in particular families , but afterwards more inlarged . The Church at the first was of the daughters of men , and the sonnes of God ; the children of the Church mingled with a generation of corrupt persons , that would keepe in no bounds ; but after Abrahams time , there was another generation of the Church , that so it was a little more inlarged . Then there was a third generation , a divided generation , consisting of Jewes , and Gentiles ; So that when Christ came into the world , the bounds of the Church began to inlarge themselves more and more ; so that now it is in this happy condition , Come ye all unto me , all that are heavy laden ; both Jewes and Gentiles , all are invited whosoever they are , nothing is now uncleane . Act. 10. 15. Christ is come , and hath made to all people a feast of fat things , it must be a feast , and of fat things , for all the world shall be the better for it . The Jewes shall be converted , and the fullnesse of the Gentiles shall come in . And yet it is no prejudice to any particular man , because the things ye are to tast of are spirituall . Go to all the good things in the world , the more one hath of them , the lesse another must have , because they are earthly and so are finite ; but in spirituall things , all may have the whole , and every man in particular . Every man enjoyeth the light of the Sunne in particular , and all enjoy it too ; So the whole Church , and onely the Church injoyes the benefit and comfort of this feast ; but under the name of this Church , come all the elect , both Jewes and Gentiles ; and therefore it must be the Lord of Hoasts that can make such a feast as this is , a feast for all people . No other is able to doe it . This feast , is a feast of fat things , full of marrow , and of wine on the lees well refined , the best that can be imagined , the best of the best ; A feast is promised , a spirituall feast . The speciall graces and favours of God are compared to a feast made up of the best things , full of all varieties and excellencies ; and the chiefe dish ( that is all in all ) is Christ , and all the gracious benefits wee by promise can in any wise expect from him ; All other favours and blessings whatsoever they are , are but Christ dished out ( as I may so speake ) in severall offices and attributes ; he is the originall of comfort , the principle of grace and holinesse , all is included in Christ . Aske of him and yee shall obtaine , even the forgivenesse of your sinnes , peace of conscience , and communion of Saints . Aske of Christ as of one invested with all priviledges for the good of others , but yet this is by his death ; he is the feast it selfe , he is dished out into promises ; have you a promise of the pardon of sinnes , it is from Christ ; wouldst thou have peace of conscience , it is from Christ ; justification , and redemption , it is from Christ ; the love of God is derived to us by Christ , yea , and all that we have that is good , is but Christ parcelled out . Now I will shew why Christ with his benefits , prerogatives , graces , and comforts , is compared to a feast . First , in regard of the choice of the things ; In a feast all things are of the best , so are the things we have in Christ : whatsoever favours we have by Christ , they are choice ones , they are the best of every thing ; pardon for sin , is a pardon of pardon ; the title we have for heaven , through him , is a sure title ; the joy we have by him , is the joy of all joyes ; the liberty and freedom from sin , which he purchased for us by his death , is perfect freedome ; the riches of grace we have by him , are the only lasting , and durable riches ; take any thing that you can , if we have it by Christ it is of the best : All worldly excellencies and honours , are but meere shadowes to the high excellencies , and honour we have in Christ . No joy , no comfort , no peace , no riches , no inheritance to be compared with the joy , peace , and inheritance which we have in Christ ; whatsoever we have by him we have it in a glorious manner : And therefore he is compared to fat , to fat things full of marrow , to wine , to wine on the lees that preserveth the freshnesse of it ; the best wine of all , that is not changed from vessell to vessell , but keepeth its strength ; And indeed the strength and vigour of all floweth from Jesus Christ in covenant with us . The love of Christ is the best love , and he himselfe incomparably the best , and hath favours , and blessings of the choisest . Againe , as in a feast , besides choice , there is variety ; so in Christ there is variety answerable to all our wants . Are we foolish , he is wisdome ; have we guilt in our consciences , he is righteousnesse , and this righteousnesse is imputed unto us ; are we defiled , he is sanctification ; are wee in misery , he is our redemption . If there be a thousand kinds of evils in us , there is a thousand waies to remedy them by Jesus Christ ; Therefore the good things we have by Christ , are compared to all the benefits we have in this world , in Christ is choice and variety . Are we weake , he is meat to feed us , that we may be strong , he will refresh us , he is the best of meats , he is marrow ; so are our spirits faint , he is wine : thus we have in Christ to supply all our wants , he is variety . There is a plant among the Indians called by the name of Coquus , the fruit thereof serveth for meat and drinke , to comfort and refresh the body : It yeeldeth that whereof the people make apparell to cloath themselves withall ; and also that which is phisicall , very good against the distempers of the body : And if God will infuse so much vertue into a poore plant , what vertue may we expect to be in Christ himself ? He feedeth our soules to all eternity , puts upon us the roabes of righteousnesse , heales the distempers of our soules ; there is variety in him for all our wants whatsoever . He is food , physicke , and apparell to cloath us ; and when we are cloathed with him , we may with boldnesse stand before the Majesty of God ; He is all in all , He is variety , and all . There is something in Christ answerable to all the necessities of Gods people , and not only so , but to their full content in every thing . Againe , as there is variety in a Feast , so there is sufficiency , full sufficiency . We beheld the only begotten Son of God , full of grace and truth . And being full of grace , He is wise , and able to furnish this heavenly banquet , with enough of all sorts of provisions fit for the soule to feed upon . Ther 's abundance of grace , and excellency , and sufficiency in Christ ; And it must needs be , because he is a Saviour of Gods owne sending . Labour not therefore for the meate that perisheth , but for the meat that the Son of God shall give you , for him hath God the Father sealed . That is , sent forth for this purpose to feed the Church of God. As there is an all-sufficiency in God , so in Christ , who by the sacrificing of himselfe was able to give satisfaction to divine justice . Therefore ( saith he ) My flesh is meate indeed , and my bloud is drinke indeed . That is , spiritually to the soule he is food indeed , and can satisfie Gods justice . If we consider him as God alone , he is a consuming fire ; or as man alone , he can do nothing : But considered as God-man , he is meate indeed , and drinke indeed . And now the soule is content with that , which Divine justice is contented withall ; though our consciences be large , yet God is larger , and above our consciences : Therefore as there is variety of excellency , so is there sufficiency , and fulnesse in Christ ; what he did , he did to the full . He is a Saviour and he filleth up that name to the full . His pardon for sinne , is a full pardon . His merits for us are full merits . His satisfaction to divine justice , a full satisfaction . His redemption of our soules and bodies , a full redemption ; thus all he did was full . A Feast is for company , it is convivium , there is converse at it ; So Cicero preferres the name of convivium among the Latines , before the Greeke name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And this Feast is not for one , we are all invited to it ; the excellency of Christs Feast consisteth in the Communion of Saints ; for whosoever takes part of it , their spirits must agree one with another : Love is the best , and chiefest dish in this Feast ; the more wee partake of the sweetnesse of Christ , the more we love one another . Christ by his spirit so works in the hearts of the children of men , that bring a thousand together of a thousand severall nations , and within a little while you shall have them all acquainted one with another ; if they be good , there is agreement of the spirit , and a sympathy between them , there is a kindred in Christ . He is the true Isaack ; the death of Christ , and the bloud of Christ , is the ground of all union and joy and comfort whatsoever ; the bloud of Christ sprinkled upon the conscience , will procure that peace of conscience , that shall be a continuall Feast unto the soule . This Feast must needs be wonderfull comfortable , for we do not feast with those that are like our selves , but we feast with God the Father , and the Holy Spirit , sent by Christ , procured by the death of Christ ; the Angells at this Feast attend us , therefore it must needs be joyfull , no joy comparable to the joy of a Feast ; this is not every Feast , this is a marriage Feast , at which we are contracted to Christ . Now of all Feasts , marriage Feasts are most sumptuous ; this is a marriage Feast for the Kings Son , for Christ himselfe , and therefore of necessity it must be full of all choice varieties , and of the sweetest of things , of the most excellentest of things , and of the quintescence of things . Here is all joy that belongeth to a feast ; Here it is to be had with Christ ; what acquaintance can be more glorious then that which is to be had between Jesus Christ and a christian soule ? when we have hope of better things to come , then we finde the sweetnesse of this communion . No harmony in the world can be so sweet as the harmony maintained between Christ and the soule . When we have this , and are made one with God in Christ , our joy must needs then be unspeakable . When the contract is once made between the soule and Christ , there cannot but be aboundant joy ; when the soule is joyned with Christ by faith , it cannot but solace it selfe in a perpetuall jubile , and a perpetuall feast in some degrees . Againe , for a Feast ye have the choicest garments , as at the marriage of the Lambe , White and fine linnen , which is the righteousnesse of the Saints . When God seeth these robes upon us , and the spirit of Christ in us , then there is a robe of righteousnesse imputed , and a garment of sanctity whereby our soules are cloathed : so this is a Feast that must have wonderfull glorious attire ; and when this marriage shall be consummated , we are sure to have a garment of glory put upon us . This was signified in old time by the Jewes , in the Feast of the Passeover ; not to name all resemblances , but onely one or two . The Lambe for the Passeover ( you know ) was chosen out of the flocke from amongst the rest , foure daies before the time appointed for that Feast : So Christ is the true Paschall Lambe , chosen of God , before the foundation of the world was laid , to be slaine for us . Againe , Manna was a type of Christ , it came from Heaven to feed the hungry bodies of the Israelites in the wildernesse ; even so came Christ , sent from God the Father , to be the eternall food , and upholder of the soules and bodies of every one of us . Manna was white and sweet ; so is Christ , white in righteousnesse and holinesse , and also sweet to delight the soule . Manna fell upon the tents in the night ; And Christ came , when darknesse was spread over all the world . God gave Manna freely from Heaven ; so Christ was a free gift , and he freely gave himselfe to death , even to the cursed death of the crosse for us : All , both poore and rich , they gathered Manna . Christ is a common food for King and subject ; all take part of Christ , neither Jew nor Gentile are exempted , but all may come ▪ and buy freely without money . Of this Manna he that had least had enough : so here , he that hath least of Christ , though he take him with a trembling hand , yet he shall have enough , for Christ is his ; whosoever hath the least grace , if it be true and sound , hath grace enough to bring him to eternall life . The Jewes wondred at the Manna , saying what thing is this ? So it is one of Christs names to be called wonderfull , Isaiah 9. 6. Grace and favour from Christ is true spirituall Manna to the soule . Manna fell in the wildernesse , even so musst we remaine in the wildernesse of this wretched world untill we come to Heaven . Christ is Manna to us , and very sweet in the conveyance of his Word and Sacraments . When the Israelites came into the Land of Canaan , the Manna ceased , not before : so when we come to Heaven ( the Elects purchased possession ) we shall have another kind of Manna for our soules ; we shall not there feed on Christ , as in the Sacrament , no , but we shall see him face to face , and know as we are knowne . In the wildernesse of this world it is fit God should convey this Heavenly Manna to the soule whatsoever way he pleaseth . Manna could not fall untill the Israelites had spent all the provision they brought with them out of Egypt ; and we cannot tast of that heavenly Manna of our Father , untill our soules are drawne away from all worldly dependencies , and carnall delights , then indeed Manna will be sweet and precious . What is this heavenly Manna , what is Christ and his Father , what is the word and Sacraments , to a depraved vitious heart stuffed full with earthly vanities ? alas , it loatheth all these . As none tasted of Manna , but those that came out of Egypt ; so none shall taste of Christ but those that are not of the world , that are come out of Egypt , out of sinne and darknesse . Manna fell onely about the tents of Israell , and in no other part of the world , but only there , that none might have the priviledge to eate of it , but Gods peculiar chosen ones . Christ falls upon the tents of the righteous , and none shall taste of this blessed spirituall food but such as are the Israell of God , such as are of the Church , such as feele the burthen of sinne , and groane under it ; oh the very taste of this heavenly Manna is sweet to their soules , and to none but them . Thus yee see the Feast that Christ maketh for us in Mount Syon ; and that this Manna doth typifie Christ with all his benefits . Againe , the hard rocke in the wildernesse , when it was strucken with the rod of Moses , presently water gushed out in abundance , which preserved life to the Israelites : so Christ the rocke of our salvation , the strength of his Church , the rocke and fortresse of all his Saints ; when his precious side was gored with the bloudy lance upon the crosse , that the blood gushed out , and in such a manner and such abundance , that by the shedding thereof our soules are preserved alive . He is both Manna and the rocke of water ; Manna had all in it , so had the rocke , and all necessities are plentifully supplied by Christ . The Church of God hath alwaies had bread to satisfie spirituall hunger , it never wanted necessary comfots . It is said , Rev. 12. When the Church fled into the wildernesse , God fed her there ; alluding to the children of Israell , fed by Manna . The Jewes did not want in the wildernesse , nor the Church of God , never wanted comfort , though in the midst of the persecution and oppression of all her enemies . When Elias was in the wildernesse he was fed . The Church of God shall not onely be fed in her body , but in her soule , for Christ hath hidden Manna for his Elect ; this doth typifie the exceeding joy of the Church , the hidden Manna , that neither eye hath seen , nor eare heard of , neither can it enter into the heart of man to conceive of those joyes that the Church of God shall have when the marriage shall be consummated . Joy in the Holy Ghost , and peace of conscience , they are hid from the world , and sometimes from Gods people themselves , though they shall injoy them hereafter . All the former Feasts in times past were but types of this . The Feast of Tabernacles , the Feast of the Passeover , the spirituall Manna , and all other holy Feasts , were but to signifie and to shew forth this Feast by Christ . But there is this difference between the type , and the thing signified ; by the type , the Passeover Lambe was quite eaten up , but this Passeover Christ , that was slaine for sinne , can never be eaten up : We feed upon him with our soules , he cannot be consumed as the Passeover Lambe , nor as Manna , which was gone when the Sunne arose ; yea that Manna that was laid up for a remembrance before the Arke , became nothing , but Christ is in heaven for evermore for the soule to feed upon . Though these were resemblances , yet these failed , as it is fit resemblances should faile ; that is , come short of the body of the thing it selfe . Thus you see the spirituall comforts of a Christian , may well and fitly be compared to a Feast . Thus you see God provideth a Feast , and inviteth all . In the Sacrament you have a Feast , a Feast of varieties , not only bread , but wine , to shew the variety and fullnesse of comfort in Christ : He intendeth full comfort . As for our Adversaries the Papists , they have dry Feasts , they give the people the bread , but the wine they keep for themselves , but God in Christ intendeth us full comfort ; whatsoever Christ did , it was full , his merits are compleat , and his joy was full . He is fulnesse it selfe , and therefore whatsoever comes from him , must needs be as he himselfe is , both full , and sweet . He intendeth us full consolation ; Therefore we ought to be prepared to partake of this Feast , in such a manner , as that we may have ful joy , and ful comfort ; for there is in Christ enough to satisfie all the hungry soules in the world , he himselfe being present at this heavenly banquet . All fullnesse dwells in him , from which we have all received , and grace for grace . Therefore let us labour to have large hearts , for as our faith groweth more and more , so we shall carry more comfort , and more strength from this holy Feast . As the poore widdow , if her vessels had not failed , the oyle had not ceased ; if there had bin more vessels , there had been more oyle ; our soules are as these vessels , let us therefore labour , and make it our great businesse to have large soules , soules capable to drinke in this spirituall oyle of gladnesse ; for as much faith as we bring to Christ , so much comfort we shall carry from him . The favours of God in Christ being infinite , the more wee fetch from him , the more glory we give unto him ; but if they were finite , we should offend his bounty , he might soon be drawne dry , and so send us away with an uncomfortable answer , that he was not able to relieve us . But Christ is infinite , and the more we have from him , the more we may have : to him that hath shall be given ; the oftner we goe to Christ , the more honour and glory we bring unto him ; this is a banquet to the full . Wee are now come to the banquet , and Christ is the founder of it ; nay , he is the Feast it selfe , he is the Author of it , and he it is that wee feed upon . Let us labour not to be straight receivers of the Sacrament , but sucke in abundance from Christ , with a great deale of delight ; That we may come together not for the worse but the better , considering what a great deale of strength and grace is required as very necessary for the maintaining of spirituall Life . THE Second Sermon . ISAIAH 25. 6. In this Mountaine shall the Lord of Hosts make unto all people a Feast of fat things , a Feast of Wines on the Lees , of fat things full of Marrow , of Wine on the Lees well refined . I Have shewed that Christ and his benefits are compared to a Feast , and in what respects they are fitly resembled by a Feast , and have prest that we should prepare for it , first by getting large hearts . Now in the second place that we may have comfort at this Feast , we must labour for spirituall appetite ; for to what end and purpose is that man at a Feast , that hath no stomack ? I shall therefore shew what meanes we are to use , to get eager stomacks and holy appetites after this Feast . 1. The Appetite is raised with soure things , as anguish of Spirit , and mournfulnesse of heart for sinne , if we will ever relish Christ aright we must labour to have a quick apprehension of our sinnes ; we must do as the Jewes did at the Passeover , They eat it with soure Herbs , that they might thereby have the sharper stomacks : So must we , we must cast our eyes into our owne hearts , and consider what vile wretches we are , how full of sinne and vanity , and this will be as soure Herbs to the Paschall Lambe . We must joyne the sweet benefits and privileges that wee have in Christ with the consideration of our owne wretched and miserable condition , and then this heavenly ordinance cannot but be sweet and comfortable to our soules . I beseech you enter into your owne soules and consider seriously under what guilt you lie , and this will whet your appetite . A full stomack despiseth the honey comb : but in this appetite there is sense of emptines , & from that sense of emptines paine , and from pain an earnest desire of satisfaction ; thus it is in spirituall things , we want Christ and all the spirituall comforts that flow from him : There is an emptines in us , and we see a need every day to feed upon the mercies of God in Christ . There is an emptines in our souls , & there must be a sense of that emptines , and pain from that sense , which must stir up a strong endeavour to follow after that that we doe desire . Then Christ indeed is sweet , when wee finde our soules hungring and thirsting after him . Againe , if so bee wee would have that appetite of Spirit that is fit for this Feast , wee must purge our souls from the corruptions of Flesh and spirit , perfecting holinesse in the feare of God ; we must cleanse our soules from those lusts and passions that dayly cleave unto them ; all crudities must be taken away that the edge of the stomack may not be flatted : for while these earthly carnall Corruptions lye upon the soule , we can expect no spirituall appetite to heavenly things . Let us therefore examine our selves what filth lies upon our soules , and what corrupt inclinations are there , that so they may be purged , and our desires be carryed fully after Christ in the Sacrament . Another means to get appetite is to consider throughly what is required of a Christian well to maintaine the trade of Christianity . It s another manner of thing than we we take it for to entertaine Communion with God , to performe holy Duties in an holy manner , to beare the yoke as a Christian should do . Here is a great deal of strength required : And because corruptions will mix themselves amongst our best performances , there must be a great deal of mercy from God to pardon them . And whence is all this but by the death of our blessed Savior Jesus Christ ? for his sake God hath a forbearing eye . Now if we consider what a degree of spirituall strength & vigor we should have to go through with these duties , this would sharpen our stomacks and spirituall appetites , to furnish our selves with grace from Christ to go through with these holy Services . There must be an exercising of all the duties of Christianity , which is an estate , that must be maintained with a great deale of charge , and labour . A man can doe no service acceptable to God , but by grace , and grace must feed the soule with fruitfull knowledge in the power of Faith , and when the soule feeleth a necessity of grace , oh then beloved , it hungers , and earnestly thirsteth after the love of God in Christ . Wee need to every Trade a great deale of knowledge , then surely the calling of Christianity needeth a great deale . A Christian must expect much both in Prosperity , and Adversity , as the Apostle saith , I have learned to want and to abound , to bee in honour , and to bee in disgrace , and I can doe all things through Christ that strengthens me . Now because there is so much goings out for the maintenance of Christianity , wee must also bring in much grace , and faith , and love , and holinesse , or else we shall never be able to uphold this condition . Where there is an exercise of Christianity , there willl be an appetite to heaven : that is our best calling , for when that we have done all that wee can , that that wee must have comfort from , is Christianity , therefore labour with all labour , to bee holy and able Christians . All other Callings are but for this present life , but that that is for eternity , is this Calling of Christianity : And this is onely to fit us here in this world for an everlasting condition of glory in the world to come . Again , if we would have a desire and appetite to heavenly things , we must labour to get acquaintance , and constantly converse with those that are good . The old Proverb is , Company will make a man fall to , especially the company of those that are better than our selves , for very emulation men will be doing as others doe . When men live amongst those whose hearts are framed this way , they must be equall . Conversation with those that have good relish of spirituall things , and shew forth grace in their lives , setteth an appetite upon our desires , to desire the same things that they doe . Thus St. Paul writeth to the Gentiles to stirre up the emulation of the Jewes . Therefore receive this likewise for the procuring of a spirituall appetite . To goe on . The next thing that may stirre up our desires to get an appetite to the best things , is seriously to consider , That we cannot tell how long we have to live , or may enjoy the benefit of the meanes of grace . Those that sit at Table and discourse away the greatest part of Dinner time in talke , had need at last to fall to so much the faster , by how much the more negligent they had been before in eating . We cannot tell how long we may enjoy this spirituall Feast that God makes for us ; therefore be stirred up to get spirituall appetites , for we know not how long God will spread a Table for us ; we know not how long we shall enjoy our lives , and if we be surprised on the suddaine , wee may suffer a spirituall Famine , a Famine of the soule if wee have nothing to comfort us before hand : And of all Famines a spirituall Famine is most grievous , most fearfull . Therefore doe as Ioseph did , and be wise . He in the seven yeares of Plenty , gathered for seven yeares of Famine that was to come upon the Land of Egypt . Alas , if we have nothing laid up before hand , what will be our end ? we shall lie open to Gods wrath and anger ; nothing can support our soules in the evill time : wherefore as you desire at that day to have comfort of those things yee shall stand most in need of , labour to get a good appetite : for to perish and starve at a Feast is a shame ; to famish in the liberty of the Gospell , and plenty of spirituall meat is shamefull , and dishonourable . Thus you see , beloved , ( not to be large in the point ) how you may procure such an appetite , as is fit for such an holy Feast . First , by getting a sense of sinne : Secondly , by seeing a necessity of Christ : Thirdly , by purging out those Lusts that lye upon the soul : Fourthly , by conversing with those that are spiritually minded : And lastly , by considering the time to come . It is not enough to have a stomack , but we must have a spirituall disposition of soule to heavenly things , as we have to outward things . Labour to have a taste of good things , and a distinguishing taste of heavenly things from other things : God is the God of nature , and hath furnished us with five senses , and as he hath given us sense to apprehend ▪ so he hath furnished the Creature with varieties of excellencies , suitable to all our severall sences ; he will not have objects in the Creature without sense , nor sence in man without objects : Hee hath furnished man with senses , and variety of senses , and given fit and proportionable objects for those senses : The soule also hath her sense , wheresoever there is life there is sense . God having given spirituall life to the soul , he doth maintain that life with spiritual food . As in a Feast there is sight , and the eie is not only fed there with rich furniture , but with variety of dainties ; the ear likewise , & the smel is satisfied , the one with Musick , the other with sweet savors . So in this Feast there is to delight both the eare , and the smell of the soule , the one with hearing the gracious promises of Jesus Christ , and the other in receiving the sweet savour of that sacrifice , that was offered up once for all ; nothing so sweet to the soule as the blessings of Christ ; he is sweet in the word , as the vessell that conveyeth him into our soules . Thus you see in this feast all the senses , the sight , the smell , the taste , and hearing , all are satisfied : and a great care had in the provision for the Feast , that our outward man may be pleased . And shall the Lord of Hosts make a Feast , and not content the whole man ? he is for our sight , if we have spirituall eyes to see ; the eare , if we have eares to heare ; all the senses are exercised here : What is the reason why carnall men cannot relish a pardon for sinne , and justification , and sanctification , and holinesse , nor goe boldly to God ? It may be they have good sweet notions of these , but they have no spirituall taste or relish of them , and all , because they want spirituall life ; None but a Christian can have spirituall taste answerable to a spirituall life . Taste is a kind of feeling , one of the most necessary senses , and a Christian cannot be without relish and feeling ; yea it is the very beeing of a Christian to have a taste of spirituall things : Of all other senses there is a stronger application in taste ; the other senses fetch their objects afarre off , but as for taste there is a neer application in it , and therefore most necessary : every life is maintained by tast . Taste and see how good the Lord is . Now taste doth two things , it doth relish that that is good , and disrelish the contrary ; there must be a spirituall taste to discerne of differences . There can be no spirituall taste , but it must know what is good and profitable for the soule , and what is not : because God will not have our tastes to be wronged , yee see what course he takes . First the eye seeth what things we taste on , and if the eye be displeased , so also is the smell . Thus God layeth before us spirituall things , knowledge of good and bad , and giveth us many caveats , and all because he would not have us to taste things hurtfull for the soule , nor poison instead of meate . Now when we have tasted that which is good , let us take heed it be not a taste onely , lest we fall into the sinne against the holy Ghost . Againe , beside taste , there must be a disgesting of what we taste , and that throughly , in our understandings , when we apprehend a thing to be true and good it must be disgested throughly into the affections . Love to the best things , must be above all other love whatsover , yet this must be disgested . Men oftentimes have sweet notions , but alas they are but notions , they doe not disgest them into their affections . It is the last disgestion that nourisheth , and when any spirituall truths are understood throughly , then comes in spirituall strength , and hereupon the soule comes and suckes in that virtue which is for the nourishment of it , thus it is in the soule , upon disgestion , there is nourishment . Againe there must be a faculty to retaine what wee have received , that it maybe disgested ; yee have many that love to heare , but they do not disgest . If there be nothing in the soule , nothing can be extracted , and therefore we must learne to retaine necessary truths , that so upon occasion they may come from the memory into the heart ; though indeed they are not in their proper place when they are in the memory only , yet notwithstanding if they are there , they may with ease be brought down into the soule . Then we must labour to walke in the strength of spirituall things . For what is the use of this Feast , but to cherish both soule and spirit ? the use of spirituall things which we have through Christ , is to cherish and enliven . It conveyeth strength to us , that we may walke in the strength of Christ , as Elias did fourty daies in the strength of his food . And consider , though in our consciences and conditions we have variety of changes , yet in Christ we have severall comforts suitable to all our severall conditions . If so be our sinnes trouble us , wee should watch over our selves , that wee be not overmuch cast downe , but feed upon spirituall things in consideration of pardon for sinne in the bloud of Christ ; this is the grand issue of all that Christ hath traced out in the forgivenesse of sinnes . He is not , he cannot be divided ; where he pardons sinnes , he sanctifieth ; where he sanctifieth , he writes his law in their hearts , so that there is a chaine of spirituall favours , where the first linke is , all the rest follow ; where forgivenesse of sinne is , there is the spirit , and that spirit sanctifieth , and comforts , and is an earnest of everlasting life ; therefore feed especially upon the favours of God , and get forgivenesse of sinnes , and then all the rest of the chaine of grace and spirituall life will follow . Sometimes wee stand in need of present grace and comfort , and we are undone if comforts and grace are not at hand , never considering the promises that are to come ; as that promise of Christ , I will be with thee to the end of the world , feare not ; No temptation shall befall us , but we shall have an issue out of it , and it shall worke together for the good of all those that feare God. This is Aquavitae●o ●o the soule of man , therefore the gracious promises of Christ and his holy Spirit wee should ever remember to get into our soules , for when all other comforts faile , then commeth in the comforts of the Spirit , who will be with us and uphold us in all extremities ; if we had nothing in this world to comfort our spirits , yet let us rejoyce in hope of glory to come . Our life is hid with Christ , wee have the hidden Manna , in him we rejoyce in hope of glory , Rom. 5. 2. And the way to maintaine a Christian holy life , is to make use of all the privileges of christianity , and of those promises that convey these privileges to our soules . Now that we may the better do this , observe continually what it is that hinders us , that we cannot feed upon spirituall things as we should doe , whatsoever it is , we must labour constantly to remove it . Now what must follow after this Feast ? why spirituall chearefulnesse ; if we finde this in our duties of Christianity , it is a signe we have fed upon spirituall things ; the nature of a spirituall Feast is to empty the foule of sinne , and to fill it full of gracious thoughts and actions ; instead thereof it moderates all things , it makes us use the world as if we used it not : when wee can do this , we may certainly know that our soules have tasted of abundance of benefit by this Feast . A man that hath no spirituall joy , is drowned , for the most part , in the contentments of the world ; drowned in riches and honours , and these are like to strong waters immoderately taken , instead of chearing the spirits , exhaust and kill them : He that hath the joy of heaven here by faith , is mortified to all other base delights , he only mindeth the things above , where Christ is , Col. 3. 1. And therefore the exhortation , or rather command , Seeke the things that are above , hath this promise in fit method annex'd unto it , and then all other things shall be cast in upon you : Riches and honours in the world ; and if not them , yet so much as is necessary , and mortification of our sinnes , and the lusts of the flesh . Againe , if we have fed upon spirituall things for our soules , we shall be thankfull ; that man that hath tasted how good and gracious the Lord hath bin to him in this world , and how full of joy and comfort he will be to him in another world , in consideration of this , his soule cannot choose but be thankfull to God. Here we see how to make this spirituall food fit for our soules , that Christ provideth for us : And if there be such joy as we have said there is in spirituall things , what use should we make further of them , but labour from hence to justifie the wayes of godlinesse against our owne false and carnall hearts , and against the slanderous imputations of the world ; when our hearts are ready to be false to us , and hanker after the contentments of the world , and are ready to say the best contentment that they can enjoy , is in the things below : Let us answer our base and false disputing hearts , that the waies of wisdome , the waies that God directs us to , they onely are the waies of pleasure . And Religion is that that makes the hearts of the children of men joyfull , and a good conscience onely makes a continuall feast , so long as man liveth ; but especially at the houre of death , when all the comforts of the world cease , then conscience standeth our friend . But the worlds objection is , that of all kind of men in the world , those that professe Religion are the most melancholy : But if it be so , it is because they are not religious enough , their sinnes are continually before their eyes ; they have pardon for sinne , and freedome from the guilt of sinne , but know it not ; they have good things , and doe not know them . And so in regard of spirituall comforts , Gods people may have spirituall joy , and inward consolation , and yet not know of it : there may be such a time when they may be sad , and droope , and that is , when they apprehend God doth not looke pleasantly upon them ; but the true character of a Christian is to be cheerfull , & none else can be truly chearefull or joyous : Joy is usurped by others , there is no comfort in them that can be said to be reall . All the joy of a man that is a carnall man , is but as it were the joy of a Traytor , he may come to the Sacraments , and feast with the rest of Gods people , but what mirth or joy can he have so long as the Master of the Feast frownes upon him ? Where Christ is not , there God is not reconciled ; no joy like that joy of him that is assured of the love of God in Christ . A man may sometime through ignorance want that joy that belongeth to him , Rejoyce ye righteous , and be glad ; it belongeth to those that are in Christ , and to the righteous to rejoyce , for joy is all their portion : They onely can justifie the waies of God , against all reproaches whatsoever ; but the eyes of carnall men are so held in blindnesse , that they can see no joy , no comfort in this course . As it is said of Austin before his conversion , hee was afraid to turne Christian indeed , lest he should want all those joyes and pleasures that the world did then afford him ; but after he was converted , then he could cry , Lord I have stayed too long from thee , and too long delayed from comming in to tast of the sweetnesse of Jesus Christ . Take a Christian at the worst , and he is better then another man , take him at the best . The worst condition of Gods children farre surpasseth the very best condition of gracelesse persons : The issue of things shall turn to his good , that is a member of Christ , a child of God , an heire of heaven ; The evill of evils is taken away from him ; take him at the worst , he is an heire of heaven , but take the wicked at the best , he is not a child of God , he is a stranger to God , he is as a branch cut off , and as miserable a wretch as ever Belshazzer in the midst of his cups , trembling and quaking with feare and astonishment when he saw the writing on the wall . When a man apprehends the wrath of God hanging over his head , though he were at the greatest feast in the world , and amongst those that make mirth and jollity , yet seeing vengeance ready to seize upon him , it cannot but dampe all his joy and all his carnall pleasures ; and therefore only a Christian hath a true title to this feast . I beseech you let us labour earnestly to have our part and portion in the things above ; but what shall they doe , that as yet apprehend no interest in Jesus Christ ? why , let them not be discouraged , for all are compelled to come in to this Feast ; both blind and lame , the servants are sent to bring them in : The most wretched people of all , God doth invite them ; all are called to come in to this Feast , that are sensible of their sinnes ; and that God requires at our hands , or else we can have no appetite to taste of this feast . God saith , come all ; I but saith the poore sinfull soule , I have no grace at all : why but yet come , buy without money ; the feast is free , Gods thoughts are not as thy thoughts are , but as heaven is high above the earth , even so are his thoughts above thy thoughts . Poore wretch thou thinkest thou hast led a wicked life , and so thou hast ; I but now come in , God hath invited thee , and he will not alwaies be inviting thee : therefore come in , and study the excellencies of Christ . When such persons as these see they need mercy , and grace , and reconciliation , and must either have it , or else be damned for ever ; now they are earnest to study the favour and love of God in Christ ; now they bestirre themselves to get peace of conscience , and joy in the Holy Ghost ; now they see salvation to be founded onely on Christ , and all other excellencies belonging to Christianity ; and therefore he goeth constantly provided with grace and holinesse , so in this life , that he may not lose his part in glory in the life to come . Think of this and pray for it , as they in the Gospell , Lord evermore give us of that bread ; here is hope that thou maist be saved , because thou art invited to come in : to what end is the ministry of the Gospel , but to intreat thee to be reconciled ? Oh let this worke upon our soules , when we heare of the excellencies of these things , and together with them consider of the necessity that is cast upon us to obtaine them , and that we must have them or else be damned eternally : Wee must doe as the Leapers did , who said one to another , Why sit we here till we die ; if we say wee will enter into the City , why the famine is in the City , and we shall die there , and if we sit still here , wee shall also die , now what course tooke they ? They said one to another , let us enter into the campe of the Syrians , there is meat to feed us . So saith the soule , if I goe into the City of the world , there I shall be starved , if I sit still , I shall also perish ; what shall I now doe , I will venture upon Jesus Christ , he hath food that endures to eternall life , and if I perish there , I perish ; If I have not Christ I must die , the wrath of God hangeth over my head , and I cannot escape . Alas poore soule , now thou seest thy wretchednesse , cast thy selfe upon him , and come in : If thou venturest , thou canst but die , adventure therefore , put thy selfe upon Gods mercy , for he is gracious and full of compassion . Those that have given up themselves to Christ , let them study to honour God , and Christ , by taking those comforts that are allotted to them . When any man inviteth us to a Feast , he knoweth if we respect him , wee will fall too : God hath bestowed his Sonne upon us , and will he not with him give us all things ? let us not therefore dishonour the bounty of our good God , but come in , and labour to have our hearts more and more inlarged with the consideration of the excellency of these eternall comforts . The fulnesse of Christ is able to satisfie the soule , though it were a thousand times larger then it is . If it were possible that wee could get the capacity of Angels , it could not be sufficient to shew forth the fulnesse of pleasures that are provided for a Christian ; let us therefore labour with all labour to open our hearts to entertaine these joyes , for we cannot honour God more then of his bounty to receive thankfully what he freely offers . To taste plentifully in the covenant of grace , of these riches , and joy , and hope of things to come , glorious above all that we are able to thinke of : I say , this is the way to honour God under the Gospel of hope , of things that are infinite , the more we take , the more we may take , and the more we honour him that giveth . Let us therefore enter deeply into our speciall sinnes , there is no feare of despaire ; thinke of all thy wants , and of all thy sins , let them be never so many , yet there is more to be had in Christ , then there can be wanting in thee . The soule that thinkes it selfe full of wants , is the richest soule , and that that apprehendeth no want at all , no need of grace or Christ , is alwaies sent empty away ; grieve therefore for thy sinnes , and then joy that thou hast grieved , and goe to God for the supply of all thy wants . The seeds of joy and of comfort are sowne in teares , and griefe in this world , but yet we know we shall reape in joy in the world to come . Remember this , we have we know not what to goe through withall in this valley of teares . That speech of Barzillai was good and excellent , who being by David himselfe invited to the Court , answered , I am now growne old , I am not fit for the Court , for my senses are decayed and gone ; even so the time will come when our sense of relishing earthly pleasures will utterly be lost , we are sure to goe to our graves , and we know not what particular trouble we may meet with in this world , and goe through , if we live to a full age . Alas , what are all comforts here , to the comforts of eternity : when our daies are spent on earth , then comes in the eternity of pleasure , or everlasting sorrow . Oh then , if ( when we shall leave all behind us ) we have the joy of the holy Ghost in our hearts , it will advance us above all the suggestions of sinne or Satan , and bring us chearefully above to the tribunall seat of Christ . Labour therefore to have a spirituall relish of soule , to grow in grace and comforts of the holy Ghost , for the time will come when we shall wish that we had had more then we have , every one will repent of loosenes and slacknes in the waies of holinesse : Therefore let us labour earnestly to be good husbands for our soules for the time to come . THE Third Sermon . ISAIAH 25. 6 , 7. And in this Mountaine shall the Lord of Hosts make unto all people a Feast , &c. And he will destroy in this Mountaine the face of the covering cast over all people , and the vaile that is spread over all Nations . I Have heretofore spoken of the Feast that God makes to his Church , specially in the later times , which was specially performed at the first comming of Christ , when the Gentiles came in : But the consummation and perfection of all will be at the day of judgement , then God will spread a Table for his to all eternity . We have spoken heretofore at large of the resemblance of spirituall good things , by this comparison of a Feast , God sets out spirituall things by outward , because wee cannot otherwise conceive of them : the best things in grace , by the best , and sweetest things in Nature . And thus God enters into our soules by our senses , as we see in the Sacrament . But wee have spoken at large of this : Our care must be to have a speciall taste , a spirituall appetite , to relish this Feast that God provides ; naturally wee are distastfull , we relish not spirituall , and heavenly things , we savor not the things of God. And the spirit of God must alter our savor , and taste as he doth ; wheresoever there is spirituall life , there is spirituall relish of heavenly truths . Now let me adde this further , that though it be made by God , yet we must bring something to this Feast : Christ feasteth with us , as yee have Rev. 3. he sups with us , not that wee have grace from our selves , or can bring any thing , he bringeth his own provision , with him when hee suppeth with us ; But yet by the Covenant of grace whereby he enters into termes of friendship with us , we must sup with him , wee must have grace to entertaine him , though it is at his owne cost ; yet we must have something : he doth not require us to pay our debts , but he giveth us wherewith , secretly he bids us come , but giveth a secret Messenger to draw us ; he sends his spirit certainly ; certainly hee will have us bring somthing when wee come to feast , but it is of his owne giving : And that we are to bring , is humble and empty soules , ( wherein we are to delight our selves in sense of our unworthinesse , ) and the spirit of faith to believe his promises ; that pleaseth him when we can honour him with a Spirit of Faith , and then a Spirit of Love , and new Obedience , springing from a Spirit of Faith and Love : these bee the things Christ requires wee should have . Our soules must be thus furnished that Christ may delight to dwell with us : And therefore it is a good importuning of God ; Lord I desire thou shouldest dwell in mee , and prepare my soule as a fit Temple , vouchsafe me the graces thou delightest in , and delightest to dwell in . So wee may begge of God his Holy Spirit to furnish our soules , so as he may dwell , and delight in us . But we have spoken largely of the former Verse , I will now speak of the next that followeth . And I will destroy in this Mountaine the face of covering cast over all people , and the vaile spread over all nations , to swallow up death in victory , the Lord will wipe away teares from all faces , and the rebukes of his people shall be taken from the earth , for the Lord hath spoken it . These depend one upon another , being the severall Services of the Feast . He promiseth a Feast in the sixth Verse . And what be the severall Services . He will destroy in this mountaine , this Church , the face of covering cast over all people , &c. Hee will take away the vaile of Ignorance , and unbeliefe , that they may have speciall sight of heavenly things , without which they cannot relish heavenly things , they can take no joy at this Feast . And then , because there can be no Feast , where there is the greatest enemy in force and power , he swallowes up death in victorie . Death keeps us in feare all our life time , that that swalloweth up all Kings and Monarchs ; the terror of the World Death shall bee , and is swallowed up by our head , Christ , and shall be swallowed up by us in victory . In the meane time we are subject to many sorrowes which cause teares ; for teares are but drops that issue from that cloud of sorrow : And sorrow we have alwayes in this world , either from our sinnes , or miseries , or simpathy in teares of that kinde . Well , the time will come that teares shall bee wiped away , and the cause of teares ; all sorrow for our owne sinnes , for our own misery , and for simpathizing with the times wherein we live . Our time shall bee hereafter at the day of the resurrection , when all teares shall be wiped from our eyes : God will performe that office of a mother to wipe the childrens eyes , or of a Nurse to take away all cause of grief whatsoever , else it cannot be a perfect feast . I but there is reproaches cast upon Religion , and religious persons , it goeth under a vaile of reproach , and the best things are not seene in their owne colours , nor the worst things , they go under vizards here . But the time will come , that the rebukes of his people shall be taken away . The good things as they are best , so shall they be knowne to bee so : And sinne , and base courses , as they are bad , and as they are from Hell , so they shall be knowne to be ; every thing shall appear in its owne colours , things shall not goe masked any longer . And what is the seal of all this ? The seal of it is , The mouth of the Lord hath spoken it ; truth it selfe hath spoken it , and therefore it must needs be , Jehovah that can give a being to all things , he hath said it . Wee have heard why the Church is called a Mountaine . He will destroy , or swallow up , as the word may signifie , the face of covering , or the covering of the face ; the vaile which is the covering of the face , and particularly exprest in that terme , alwayes , the vaile that is spread over all Nations . God will take away the spirituall vaile that covers the Soules of his people , that is between them and divine truths . It hath allusion to that of Exodus 34 , about Moses when he came from the Mount , he had a vaile , for the people could not behold him , hee had a glory put upon his face , that they could not look upon him with a direct eye , and therefore he was faine to put a vail upon his face , to shew that the Jews could not see , as Paul interprets it , 2 Cor. 3. 15. To this day , saith hee , when Moses is read , there is a vaile put upon their hearts ; they could not see that the Law was a Schoole-master to bring to Christ , the Ceremoniall Law , and the Morall Law. God had a blessed end by the curse of it , to bring them to Christ : They rested in the vaile , their sight was terminated in the vaile , they could not see through to the end and scope of it . Neverthelesse , when they shall turne to the Lord , the vaile shall be taken away . From the words consider first of all , that naturally there is a vaile of ignorance upon the soule . Secondly , God doth take away his vaile , and God by his Spirit onely can doe it . Thirdly , that this is onely in his Church : And where this vaile of ignorance is taken off , there is feasting with God , and spirituall joy , and delight in the best order : And where it is taken off , there is none of it . First of all by nature there is a vaile of covering over all mens spirits . To understand this better , let us unfold the termes of vaile a little . There is a vaile either upon the things themselves that are to bee seen , or upon the soule which should behold them : The vaile of things themselves is when they be hidden altogether , or in part , when we know part , and are ignorant of part . And this vaile upon the things ariseth from the weak apprehension of them , when they are not represented in cleare expressions but in obscurity of words , or in types . When we see them onely in types , or obscure phrases , which hideth sometime the sight of the thing it selfe ; The manner of Speech sometimes casteth a vaile on things ; for our Saviour Christ spake in Parables , which were like the cloud darke on the one side , light on the other , darke towards the Egyptians , light towards the Israelites : So some expressions of Scripture have a light side , that onely the godly see , and a darke side , that other men good wit ( as naturall men ) see not . Againe , there is a vaile upon the Soule , and upon the Sight ; if the things be vailed , or the sight vailed , there is no sight . Now the soule is vailed , when we be ignorant , and unbeleeving , when we are ignorant of what is spoken and revealed , or when we know the termes of it , and yet beleeve it not . Now this vaile of ignorance , and unbeliefe , continueth in all unregenerate men , untill grace takes away the vaile . Besides , before a thing can be seene , the object must not onely be made cleare , and the eye-sight too , but there must be Lumen deferens , a light to carry the object to the eye : If that be not wee cannot see . As the Egyptians in the three dayes of darknesse , had their eyes , but there wanted light to represent the object ; And therefore they could not goe neare one to another ; it is the light and not sight ; if there be sight , and no light to carry and convey the object , we cannot say there is sight . That which answereth to this vaile , is the vaile of Scripture , whereby heavenly things are set out by a mistery ; a mistery is , when something is openly shewed , and something hidden . When something is concealed , as in the Sacrament , they be mysteries : we see the bread , we see the wine , but under the bread and wine other things are intended ; the breaking of the body of Christ , and the shedding of his bloud , and in that the love and mercy of God in Christ , in giving him to death for us ; and Christs love to give himself to satisfie Divine Justice : these be the things intended , which onely the soule sees and apprehendeth . And so all things in the Church indeed are mysteries , the incarnation of Christ , the union of both natures , that Christ should save the world by such a way as he did , that he should bring us to glory by shame , to life , by death , to blessing and happinesse , by being a curse for us ; it is a mystery to bring contrary out of contrary : That so glorious a person as God , should be covered with our weake and sinnefull nature : it was a mystery , the Jewes stumbled at it ; light came , and the darkenesse could not comprehend the light . And as Christ was a mystery himselfe , so the Church is a mystery , that God should so much delight in a company of poore men , the off-scowring of the world , to make them temples of his holy Spirit , and heires of heaven , men that were under the scorne of the world : this is a mystery , so all is mysticall , the head , the members , the body , the Church , and every particular point of Religion ; there is a mystery in repentance , no man knoweth what sorrow for sin is , but the true gracious person ; no man knowes what it is to believe , but he that hath an heart to believe ; no man knoweth what peace of conscience and joy of the holy Ghost is , but those that feele it ; so that is a mystery . And therefore great is the mystery of godlinesse , saith the Apostle , not onely in the points themselves , but even the practice of Religion is a mystery too . Repentance , and Faith , and new obedience , and love , and the comforts of Religion , are all mysteries ; there is a vaile upon them in all these points , that a carnall man cannot see them . You see then in what sense there is a vaile of the things , and in what sense there is a vaile on mens hearts ; that is , either the things themselves are hid , or if the things be open , they want sight , and light of knowledge , and they want faith to believe . Beloved , we live in times that the object is cleare to us , the things themselves are made cleare : as who knoweth not what Christ is , and the notion of the incarnation , and of the union with him ; wee know them notionally , they be opened and revealed to us very clearely , all the articles of faith , and misteries of Religion ; so that there is no obscurity in the object , the things are cleare , specially in these places of knowledge : But yet notwithstanding there is a vaile upon the soule . The soule of every man that is not graciously wrought upon by the spirit of God , hath a vaile of ignorance , and unbeliefe . First of all , of Ignorance . There is a vaile of ignorance in many , and in all men naturally a vaile of ignorance of spirituall things ; for unlesse they be revealed , they can never be knowne to Angels themselves : The Angels themselves know not the Gospell till it be opened , and therefore they be students in it continually ; and the best men in the world know nothing in the Gospell further then it is revealed ; but there is a vaile of ignorance upon them that know these things notionally , because they do not know them as they should know them ; they doe not know them in propria specie , spirituall and heavenly things as spirituall and heavenly things : they doe not know spirituall things as spirituall things , they have a humane knowledge of spirituall things . Those that want grace , they know the Grammer of the Scripture and Divinity , and they know how to discourse as Schoolemen doe , from one thing to another , and to argue ; they know the Logicke and Rhetoricke of the Scripture , but they sticke in the stile , there is something they are ignorant of : That is , they have not an eye of knowledge , as wee call it ; they doe not see the things themselves , but onely they see things by another bodies spirit , and they have no light of their owne : And so no man knoweth naturally but the children of God what originall sinne is , what corruption of nature is , nor knowes sinne in its owne odious colours , to be filthy , and to be dangerous as it is ; to draw the curse and vengeance of God upon it , this is not knowne , but by the spirit revealing the odiousnesse of sinne , that the soule may apprehend it , as Christ did when he suffered for it , and as God doth . A gracious man seeth it as God seeth it , because by the spirit of God hee seeth the filthinesse and odiousnesse of it , and the danger it draweth after it . And so in any points of Religion naturally , a man sees not them spiritually , as they are , and as God sees them , but he seeth them by a humane light ; hee seeth heavenly things by a humane light , notionally , and meerely to discourse of them , he seeth not intritively into the things themselves , he seeth them sub aliena specie , under another representation then their owne ; onely a godly man seeth spirituall things as the spirit of God , and seeth them as they are , knowes sinne as it is , knoweth grace to be as it is , and knoweth faith ; what it is to believe , what it is to have peace of conscience , and the pardon of sinnes : he knoweth these things in some sense intritively , though not so as he shall doe when he shall see these things in heaven , when he shall see face to face . There is a great difference in it , hee sees them intritively , in respect of the knowledge of other men , though he sees but in a glasse , in regard of the knowledge hee shall have in heaven : As Saint Paul saith , for wee see but as in a glasse ; but he that sees in a glasse seeth more life , then he that sees the dead picture of a man : So though we see but in a glasse heavenly things , yet wee see them better then those that see them in a dead notion ; though it be nothing to the knowledge wee shall have in heaven , yet it is incomparable above the knowledge of any carnall naturall man upon the earth . Againe , naturally men have vailes of ignorance upon the most divine things ; of spirituall things , such as is union , and as is the communion between Christ and us , and the mystery of regeneration in the new creature , such as is the joy in the holy Ghost , the inward peace of conscience . I will not name the particulars to insist on them , but give you onely an iustance ; though they know the notion of these things , yet they are altogether ignorant of them : their knowledge is a meere outward light , it is a light radicated in the soule ; It is not as the light of the Moone , which receiveth light from the Sunne , but it is a light radicated and incorporated into the soule , as the light of the Sunne is by the spirit , it is in the soule ; it is not onely upon the soule , but in the soule ; the heart sees and feeleth , and knoweth divine truths : there is a power and vertue in the sight and knowledge of a gracious man , there is none in the knowledge of a carnall man. The light of a candle hath a light in it , but no vertue at all goeth with it ; but the light of the Sunne , and the light of the starres , they have a speciall vertue , they have heate with them , and they have an influence in a speciall kind on inferiour bodies working together with the light ; So it is with heavenly apprehension and knowledge , it actually conveyeth light but with the light there is a blessed and gracious influence , there is heate and efficacy with that light . But though a carnall man know all the body of divinity , yet it is a meere light without heat , a light without influence : It is not experimentall . As a blind man can talke of colours , if he be a Scholler , and describe them better then he that hath his eyes , he being not a Schollar : but he that hath his eyes can can judge of colours a great deale better . Oftentimes by booke a Schollar can tell you forraigne countries , better than he that hath travelled , yet the traveller that hath bin there , can tell them more distinctly ; So he that is experienced in that kind , though a stranger , can measure another mans ground better then himselfe , he can tell you here is so many Acres ; but he that possesseth them knowes the goodnesse of them , the worth of them , and improveth them to his owne good . And so it is with many , they can measure the points of Religion , and define , and divide them ; I but the poor Christian can taste , can feele them , can relish and improve them : his knowledge is a knowledge with interest , but other mens knowledge is a knowledge with no interest or experience at all : So that there is naturally a vaile of ignorance on the heart of every naturall man. Christianity is a mystery ; till conversion there is a mystery in every point of Religion : none know what repentance is , but a repentant sinner ; all the bookes in the world cannot informe the heart what sin is , or what sorrow is . A sicke man knoweth what a disease is better then all Physicians , for he feeleth it ; no man knoweth what faith is but the true believer : there is a mystery also in love . Godlinesse is called a mystery , not onely for the notionall , but the practicall part of it ; why doe not men more solace themselves in the transcendent things of Religion , which may ravish Angels . Alas , there is a vaile over their soule , that they doe not know them , or not experimentally they have no taste or feeling of them . And so there is a vaile of unbeliefe ; there is no man without grace , that believeth truly what he knoweth , but he believeth in the generall onely , he beleeveth things so farre forth , as they crosse not his lusts . But when particular truths are inforced on a carnall man , his lusts doe overbeare all his knowledge , and he hath a secret scorne arising in his heart , whereby he derideth those truths , and goeth against them , and makes him thinke certainly these be not true , and therefore he beleeveth them not . If a man by nature beleeved the truths he saith he knoweth , he would not goe directly against them : But the ground of this is , there is a mist of sinnefull lusts that are raised out of the soule , that darkens the soule , that at the present time the soule is atheisticall , and full of unbeliefe ; for there is no sin but ignorance and unbeliefe breatheth it into the soule , and maketh way for it ; For if a man knew what he were about , and apprehended that God saw him , and the danger of it , he would never sinne . There is no sinne without an error in judgement , there is a vaile of ignorance and unbeliefe ; what creature will run into a pit when he seeth it open ? what creature will runne into the fire , the most dull creature ? Man will not run into that danger that is open to the eye of the soule , if there were not a vaile of ignorance , at least unbeliefe , at that time upon the soule . All sinne supposeth error . And this should make us hate sinne the more , whensoever we sinne , specially against our conscience ; there is atheisme in the soule at that time , and there is unbeliefe : we beleeve not truth it self ; no sinner but calleth truth into question : when he sinneth , he denieth it , or questioneth it ; and therefore there is a vaile on every man naturally over his heart by ignorance and unbeliefe . The truths themselves are cleare , God is cleare , and the Gospel is light , Mens , Lux , you know they know things in the object , but in us there is darkenesse in our understandings ; and therefore the Scripture saith not , wee are darke onely , but darknesse it selfe . The clouds that arise , are like the mists that doe interpose between our soules , and divine things , arising from our own hearts ; & the love of sinfull things raise such a cloud , that we know not , or else believe not what is spoken . To proceed , God onely can reveale and take away the vaile of ignorance , and unbeliefe from off the soule : I will speake specially of this vaile . The reason is , there is such a naturall unsuitablenesse between the soule and heavenly light , and heavenly truths , that unlesse God opens the eye of the soule , and puts a new eye into the soule , it can never know or discerne of heavenly things ; there must be an eye suitable to the light , else there will never be sight of it . Now God can create a new spirituall eye to discerne of spirituall things , which a naturall eye cannot ; who can see things invisible ? Divine things are invisible to naturall eyes , there is no suitablenesse : he that must reveale these , and take away the vaile , must create new light within , as well as a light without ; now God , and only God , that created light out of darknesse , can create light in the soule . Let there be light . Hee only can create a spirituall eye , to see the things that to nature are visible . There be four things in sight . 1. The object to be beheld . 2. The light that conveyeth it . 3. The organ that receiveth it . 4. And the light of the eye to meet the light without . So it is in the soule together with divine truths , there must be light to discover them ; for light is the first visible thing that discovers it selfe and all things else : And then there must be a light in the soule to judge of them , and this light must be suitable . A carnall base spirit judgeth of spirituall things carnally , like himselfe , because he hath not light in his owne spirit : The things are spirituall , his eye is carnall , he hath not a light in his eye suitable to the object , and therefore he cannot judge of them ; for the Scripture saith plainly , they are spiritually discerned . Therefore a carnall person hath carnall conceptions of spirituall things , as an holy man doth spiritualize things by a spirituall conception of them . There be degrees of discerning things . The highest degree is to see things face to face as they be in heaven ; The next to that is to see them in a glasse : for there I see the motion and true species of a man , though not so clearly , as when I see him face to face ; therefore We soone forget the species of it in a glasse . Wee have more fixednesse of the other , because there is more reality : We see things put into Water , and that is lesse ; but then there is a sight of man in Pictures , which is lesse than the rest , because we see not the motion . It is even so , a carnall man scarce sees the dead resemblance of things . In Moses time , they saw things in water as it were blindly , though true : but we see things in a glasse of truth , as clearly as possibly we can in this world . In heaven wee shall see face to face , shall see him as he is : And then will be the joy of this excellent Feast , and the consummation of all sweet promises , which here we can but have a taste of . So that is the first reason of it , that God is onely the taker away of the vaile , which ariseth from the unsuitablenesse between the soule , and divine Truths . There is nothing in the heart of man , but a contrariety to divine light . The very naturall knowledge , that is contrary , naturall Conscience that onely checketh for grosse sinnes , but not for spirituall sinnes : Obedience and Civill life , that makes a man full of pride , and armeth him against selfe-denyall , and against the righteousnesse of Christ , and Justification . There is nothing in the soule , but ( without grace ) riseth against the soule in divine things . Againe , there is such disproportion between the soule being full of sinne , and guiltinesse , and heavenly things , that are so great , that the heart of man will not believe , unlesse God convinceth the soule , that God is so good and gracious , though they be great and excellent , yet God will bestow them upon our soules , and therefore he sendeth the Spirit , that over-powers the soule , though it bee full of feare , and guilt , that sinne contracts . Though we be never so unworthy , he will magnifie his grace to poore sinners , and without that the soule will never believe , there is such an infinite disproportion betweene the soule and the things , between the sinfull soule and the spirit , so that God must over-power the soule to make it believe . The Scripture is full of this : As we are naturally ignorant , and full of unbeliefe : so God onely can over-power the soule , and take away the vaile of Ignorance . All the Angels in heaven , and all the Creatures in the world , the most skilfull men in the world cannot bring light into the soule , they cannot bring light into the heart ; they can speake of divine things , but they understand them little , but to bring light into the heart , that the heart may taste of them , and yield obedience to believe , that they cannot doe . And therefore all Gods children they bee Theodidactoi , taught of God ; God onely hath the privilege to teach the heart , to bend and bow the heart to believe . So that God onely by his Spirit takes away the vaile of ignorance and unbeliefe . Now the third thing is , that this is peculiar to the Church , and to the Children of God , to have the vaile taken off . In this Mountaine , saith the Scripture , the vail of all Faces shall be swallowed up , or taken away . I partly shewed in the former point , that it is peculiar to Gods Children to have the vaile taken off . There is a vailin all things , either the things be hid from them , as amongst the Gentiles , or if the things bee revealed , there is a vaile upon the heart , their lusts raise up a cloud , which untill God subdue by the holy Spirit , they bee darke , yea darknesse it selfe . Goshen was onely light , when all Egypt was in darknesse : so there is light onely in the Church , and all other parts in the world are in darknesse : And amongst men in the Church there is a darknesse upon the soule of unregenerate men , that bee not sanctified , and subdued by the Spirit of God. And all godly men are lightsome , nay they be lights in the world . As wicked men are darknesse , so gracious men by the Spirit of God , are made lights of the world from him that is the true light , Christ himselfe . It is peculiar to the Church to know the greatest good , and the greatest evill . It is no where but in the Church , who are the people of God. None but Gods Elect can know the greatest evill , that is sinne , which the Spirit of God revealeth : And the greatest good , that is Gods mercy in Christ , and sanctifying grace . The same Spirit doth both : As light doth discover foul things , as well as faire ; so the same Spirit of God discovers the loathsomenesse of sinne , and the sweetnesse of grace . Where the one is , there is never the other ; where there is not truely a deep discerning of sinne , there is never knowledge of grace ; there is none but in the Church , those that have the Spirit of illumination , they have sanctification likewise . We shall make use of all together . You see then what naturally we are , and that Gods grace must take away the vaile , and this is from all them within the Church , and in the Church those whom God is pleased to sanctifie . In the fourth place . Where this vaile is taken off from any , there is with it spirituall joy , and feasting , as here he joyneth them both together . I will make a feast of fat things , and will take away the vaile . The reason of the connexion of this , is that same Spirit , that is a Spirit of Revelations , is a Spirit of Comfort : And the same Spirit that is the Spirit of Comfort , is a Spirit of Revelation : All sweetnesse that the soule relisheth , commeth from light , and all light that is spirituall conveyeth sweetnesse both together . Beloved , there is a marvailous sweetnesse in divine Truths , in Christ is all marrow , and in Religion forgivenesse of sinnes , and inward peace , and joy , and grace , fitting us to be like to Christ , and for heaven , they be incredibly sweet , they bee all marrow . I but they are onely so to them that know them ; now Gods Spirit that revealeth these things to us , doth breed a taste in the soule . The Spirit of illumination of Gods Children is a Spirit of sanctification likewise ; and that sanctification alters the taste , and relish of the will and affections , that with discovery of these things , there is a taste , and relish of them . It is sapida Scientia , a savory knowledge they have : And therefore where he maketh a Feast , he taketh away the vaile ; and where hee takes away the vaile hee makes a Feast : what a wonderfull satisfaction hath the soule , when the vaile is taken off , to see God in Christ reconciled , to see sin pardoned , to see the beginnings of grace , which shall bee finished , and accomplished in glory , to discerne that peace which passeth understanding , &c. What a marvellous sweetnesse are in these things ? They cannot be revealed to the knowledge spiritually , but there is a Feast in the soule , wherein the soule doth solace it selfe ; so both these goe together . And therefore we should not rest in that revealing that doth not bring a savor with it to the soule ; undoubtedly , that knowledge hath no solace and comfort for the soule that is not by divine Revelation of heavenly truths . We see the dependence of these one upon another : Then let us make this Use of all . Since there is a vail over all men by nature , the work of ignorance and unbeliefe , and since God onely taketh it away by his Holy Spirit , and since that onely those that be godly and sanctified have this taken off : While this is , there is a spirituall feast , joy , and comfort , and strength ; then let us labour to have this vaile taken off , let us labour to have the eyes of our understandings enlightned to have our hearts subdued to believe , let us take notice of our naturall condition . We are drowned and inwarpt in darknesse , the best of us all : It is not having knowledge what wee are by nature , it is not any knowledge that can bring us to heaven , there must be a revelation , a taking away of the vaile . How many content themselves with common light of Education and traditionary knowledge ; so they were bred and catechized , and under such a Ministery , but for spirituall knowledge of spirituall things , how little is it cared for ; And yet this is necessary to salvation . There is great occasion to presie this , that we rest not in common knowledge . If Religion be not knowne to purpose , its like Lightning , which directs not a man in his way , but dazles him , and puts him quite out of his way . Many have flashes of knowledge that affect them a little : but this affection is soon gone , and directs them not a whit in the wayes of life ; and therefore labour that the will and affections may be subject . Beg of God a fleshy heart , an heart yeelding to the truth . We know eare-truths will harden ; as none is harder than a common formall Christian . A man had better fall into the hands of Papists , than into the hands of a formall hypocriticall Christian . Why ? they pride themselves in their profession . No Persecuters worse than the Scribes and Pharisees , that stood in their own light . They were more cruell than Pilate : And therefore if wee bee informed , but not truly transformed ; to love the truth we know , and hate the evill we know , it maketh us worse . And then it inrageth men the more : The more they know , the more they be enraged . Men when truths be prest , which they purpose not to obey , they fret against the Ordinance , and cast stones , as it were in the face of truth . When Physick doth raise humors , but is not strong enough to carry them away , they indanger the body ; And where light is not strong enough to dispell corruption when it raiseth corruption , it inrageth it . When men know Truth and are not moulded into it , they first rage against it , and then by little and little fall from it , and grow extreme enemies to it . It s a dangerous thing therefore to rest in naked knowledge . Beg then of God that he would take away the vaile of ignorance and unbeliefe , that light and life may goe together , and so wee shall be fit to feast with the Lord. Now that we may have true saving knowledge , first we must attend meekly upon Gods Ordinances , which be sanctified to this end to let in light to the soule . Will we know sinne and our state by nature , and how to come out of it , then together with this Revelation must come an heavenly strength into the soule , a heavenly taste , and relish , and therefore attend upon the Ordinances ; And labour for an humble soule , empty of our selves ; And doe not think to break into heavenly things with strength of parts , God must reveal , God must take away the vaile only by his holy Spirit in the Ordinance . The vaile is taken away from the oject , in opening of Truths ; but the vaile must bee taken away from the object , and from the heart too , there must bee knowledge of the object , as well as an object ; the object must bee sanctified , and fitted to the persons , else divine Truths will never be understood divinely , nor spirituall Truths spiritually : Labour to be emptied of your selves . In what measure we are emptied of our self-conceitednesse , and understanding , wee bee fill'd in divine things : in what measure we are emptied of our selves , we are filled with the Spirit of God , and knowledge , and grace . As a vessell in what measure it is emptied , in that measure it is fit to be fill'd with more supervenient liquor : so in what measure we grow in self-denyall , and humility , in that measure wee are filled likewise with knowledge . He will teach an humble soule that stands not in its own light , what it is to repent , to believe , to love ; what it is to be patient under the Crosse , what it is to live holily , and dye comfortably . The Spirit of God will teach an humble selfe-denying soule all these things , and therefore labour for an humble empty soule , and not to cast our selves too much into the sinnes , and fashions of the times ; As the Apostle Rom. 12. Be not conformed to this world , but be yee transformed by the renewing of your minde , &c. When a man casteth himselfe into the mould of the times , and will live as the rest doe , he shall never understand the secrets of God , and the good pleasure of God ; for the world must be condemned . The world goeth the broad way : And therefore we must not consider what others doe , but what God teacheth us to do . And adde to this ; What we know , let us labour to practise , Iohn 7. 17. But he that doth the will of my Father , shall know of every Doctrine whether it be of God or no. We must doe , and we shall know : But can wee doe , before we know ? The meaning is this , that we have first , breeding and education , and some light of the Spirit turneth it presently to practice , by obedience to that knowledge . And then you shall know more , hee that doth these things , hee shall know all : They shall know that doe practice what they know already . To him that hath shall be given ; That is , to him that hath some knowledge , and putteth in practice what he hath , God will increase the talent of his knowledge ; hee shall know more and more till God revealeth himselfe fully in the world to come : And therefore be faithfull to our selves , and true to the knowledge we have , love it , and put it into practice when divine truths are discovered , let the heart affect them , lest God giveth us up to believe lies . We have many given up to this sinne , because when truths are revealed , they give way to their owne proud scornfull hearts , they know not the love of the truth . God knoweth what a jewell the Truth is , and since they despise it , God giveth them up to believe lies : and take heed , practice what we know , and love what we know , entertaine it with a loving affection . A loving affection is the Casket of this jewell , if we entertain it not in love , it removes from us its Station , and being gone , God will remove us into darknesse . And remember it is God that taketh away the vaile of ignorance and unbeliefe : And therefore make this use of it , to make our Studies , and Closets , Oratories , not to come to Divine Truths , to out-wrastle the excellency of them with our owne wits ; but to pray to God , as you have Psal . 119. Open mine eyes , and reveale thy truth . And St. Paul prayeth for the Spirit of Revelation , 1 Ephes . 19. And so desire God to reveale , and take away the vaile from us , that he will open divine Truths to our soules ; that since he hath the Key of David , that opens , and no man shutteth , that he would open our understandings , to conceive things , and our hearts to believe . He hath the onely Key of the soule , we can shut our souls , but cannot open them againe : so we can shut our hearts to divine Truths , we can naturally doe this , but open them without the help of the Spirit we cannot : He can open our understandings , as he did the Disciples : He can open our Hearts to believe , he can doe it , and will do it . If we seek to him , he will not put back the humble desires of them that feare him ; And therefore for heavenly light and heavenly revelation , all the teaching of the men of the world cannot do it . If we know no more than wee can have by Bookes , and men that teach us , wee shall never come to Heaven ; but wee must have God teach the heart , as well as the Braine , hee must teach not onely the Truths themselves , as they bee discovered , but the love of them , the faith in them , the practice of them , and hee onely can doe this , hee only can teach the heart , hee onely can discover the bent of the heart , and Satans wiles that cast a cloud upon the understanding , the Spirit onely can doe it ; and therefore in all our endeavours labour to get knowledge , and joyne holinesse and divine grace , and pray to God that he would reveale the mystery of salvation to us . But how shall we know whether we have this heavenly light and revelation , or no ? Whether the vaile be yet upon our hearts or no ? I will not be long in the point . Wee may know it by this : The Apostle Peter●aith ●aith to expresse the vertue of Gods power , he hath called us out of darknesse to his marvelous light . The soule that hath the vaile taken from it , there is a marvelling at the goodnesse of God , a wondering at the things of faith : And the soule sets such a price upon divine things , that all is dung and drosse in comparison of the excellent knowledge of Jesus Christ . Wherefore is it that thou wilt reveale thy selfe to us , and not unto the world ? as admiring the goodnesse of God. What are we ? what am I ? that God should reveale these things to me , and not to the world ? that many perish in darkensse and shadow of death , though they heare of divine things ; yet they teaching rebellion and unbeleife , are not moulded to them , and so perish eternally . There is a secret admiration of the goodnesse of God to the poore soule , and a wonderment at spirituall things . Oh how sweet is thy law saith David . And teach me the wonders of thy law , and joy unspeakable , and glorious , and peace that passeth understanding : these things be high to the soule ; by the taste of what they have , they wonder at that little , and at that they looke for , and are carried with desire still further and further , which is a farther evidence ; they that have any spirituall knowledge , they be carried to grow more and more , and to enter further and further into the Kingdome . Where there is not a desire still till they come to the full measure that is to be had in Jesus Christ , there is no knowledge at all : certainly a gracious soule when once it sees , it desires still to feele the power and vertue of Christ in it , as Paul counted all dung in comparison of this knowledge to know my selfe in Christ , and feele the power of his death in dying to sin , and vertue of his resurrection in raising me to newnesse of life ; it was Saint Pauls study to walk still to the high price of Gods calling , and where that is not , no grace is begun . And againe , where divine light is , and the vaile taken away , it is the sanctified meanes ; for God works by his owne instruments and meanes , and they be able to justifie all courses of wisdome , Wisdome is justified of her children . By experience they be able to say the word is the word ; I have found it casting me downe , and raising me up , and searching the hidden corners of my heart . I have found Gods Ordinances powerfull , the word and Sacrament . I have found my hope , faith , strength , and spirituall comfort , and therefore I can justifie them ; for I have found , tasted , and relished of these things ; which worketh that upon the soule which Christ did on the body . I finde mine eyes , I finde my deafe eares opened . I can heare with another relish then before . I finde a life and quickning to good things , though it be weake ; I had no life at all to them before . I find a relish which I knew not before ; So that there be spirituall senses whereby I am able to justifie that these things be the things of God : So that they that have divine truths , can justifie all the ordinances of God , by their owne experience . As Peter answered when Christ asked him , will you be also gone ? be gone said Peter , Whether should we goe , thou hast the words of eternall life . I have found thy words efficacious to comfort and strengthen , and raise , and shall I depart from thee , who hast the words of eternall life ? And so take a soule that the spirit of God hath wrought upon ; aske whether they will be carelesse of meanes of salvation , not to pray , or heare , or receive the Sacrament , by these have I eternall life conveyed ; God hath let in by these , comfort and strength , and joy , and shall I leave these things ? no , I will not ; whether shall I goe , thou hast the words of eternall life ? Are we able to justifie these things by the sweetnesse wee have found in them ? then certainly God hath shined upon the soule , and together with strength and light , conveyed sweetnesse to the soule . A godly man seeth things with life , his sight worketh upon him ; it is a transforming sight , as the Apostle saith , wee all behold the glory of God and are changed . Sight of light and life goeth together with a christian ; as Christ saith , he is the light of the world , and the life of the world . First light , for life commeth with light , and light conveyeth life : All grace is dropt into the will through the understanding ; and wheresoever Christ is life , he is light , because true knowledge is a transforming knowledge ; but if religion be not knowne to purpose , it hardens and makes worse . We are now by Gods good providence come to farther businesse , to partake of these mysteries ; yet it should be the desire of our soules that our eyes may be opened , that in these divine and precious mysteries he would discover hidden love , which is not seen with the eyes of the body ; they may see and taste , and relish his love and goodnesse in Jesus Christ : that as the outward man is refreshed with the elements , so the inward man may be refreshed with his spirit , that they may be effectuall to us ; that we may justifie the course God takes so farre , as to come charitably , and joyfully to them . THE Fourth Sermon . ISAIAH 25. 7 , 8. I will destroy in this Mountaine the face of the covering cast over all people , and the vaile that is spread over all Nations . He will swallow up death in victory , &c. WE have heretofore at large spoken of the spirituall and eternall favors of God , set out in the former Verse , In this Mountain will the Lord of Hosts make a Feast of fat things . While our soule is in the body it is much guided by our fancy : spirituall things are therefore presented by outward , and conveyed to the soule that way ; onely we must remember that there is a farre greater excellency in the things themselves , than in their representation ; for what is all Banquets , fatnesse with Marrow , Wine on the Lees , to the joy and sweetnesse of Religion , begun here , and accomplished in the world to come . In Christ there is nothing but all Marrow , and sweetnesse in Religion , that may refresh a man in the lowest condition , if hee can but have a taste of it . Now because the spirituall things of Christ doe us no good , as long as they are hid , therefore the Holy Ghost setteth downe a Promise , That God will take away the covering cast on all people , and the vaile spread over all Nations . But there be some things that will dampe all mirth : Now here is security against them , that our joy may bee compleat ; and this in the next verse to which I now come ; Hee will swallow up death in victory , hee will wipe away teares from all faces . The Prophet having spoken of a great Feast before , an excellent Feast , sets forth here the services of that feast ; what is it that accompanies it . First of all there shall be light to discover the excellency of the feast , the vaile is taken away , and a knowledge given to know divine things in a spirituall manner . Then ( which will damp all feasts ) the feare of death is taken away ; He will swallow up death in victory , and wipe away all tears , that is all sorrow , the effect is put for the cause : This is an excellent promise , an excellent Service in this spirituall banquet . Suppose a man were set at a Feast furnished with all Delicates , royally attended , Cloaths suitable , and had a Sword hung over his head ready to fall upon him , it would cast such a dampe on his spirit , as would spoile the joy of this feast : So to heare of Spirituall excellencies , and yet death , and hell , and damnation comming along , alas where is the comfort you speake of ? And therefore to make the feast more perfect , there is not onely light and knowledge , but removall of it ever may dampe the feast . So this must needs come in to comfort all the rest ; He shall swallow up death in victory , and wipe away tears from all faces . Death is here represented to us under the word victory , as a Combatant , as one that we are to fight withall , a Captaine . And then here is the victory of him , Christ overcomes him , and overcomes him gloriously : It is not onely a Conquest , but a swallowing of him up . Usually God useth all sorts of enemies in their owne kinde ; he causeth them that spoile , to be spoyled ; them that swallow up , to be swallowed up : So Death the great swallower shall be swallowed up . Beloved , Death is the great King of Kings , and the Emperor of Emperors , the great Captaine , and ruling King of the world ; for no King hath such Dominion as Death hath , it spreads its government and victory over all Nations ; he is equall , though a Tyrant . As a Tyrant spares none , he is equall in this , he subdueth young and old , poore and rich , he levels Scepters and Spades together ; he levels all ; there is no difference between the dust of an Emperor and the meanest man ; he is a Tyrant that governeth over all ; And so there is this equity in him , he spares none . He hath continued from the beginning of the world to this time ; but he is a Tyrant brought in by our selves , Rom. 5. Sin let in Death , it opened the doore : death is no Creature of Gods making ; Satan brought in sin , and sinne brought in death : So that we be accessary our selves to the powerfull stroak of this prevailing Tyrant ; And therefore sinne is called the cause of death . Sinne brought in death , and armeth death ; the weapon that death fights with , and causeth great terror , it is sinne : The cause is armed with the power of the wrath of God for sinne , the feare of hell , and damnation ; So that wrath , and hell , and damnation , arming sinne , it bringeth a sting of it self , and put as venome into death . All cares , and feares , and sorrowes , and sicknesses , are lesse and petty deaths , harbingers to death it selfe ; but the attendants that follow this great King are worst of all : As Rev. 6. I saw a pale horse , and death upon it , and after him comes hell : what were death , if it were not for the Pit , and Dungeon that followeth it ? So that death is attended with hell , and hell with eternity . Therefore here is a strange kind of prevailing . There is no victory where there is no enemy , and therefore death must needs be an enemy , yea it is the worst enemy , and the last enemy : Death is not planted in the forlorne hope , but it is planted at last for the greatest advantage , and is a great enemy ; what doth death ? It depriveth us of all comfort , pleasure , communion with one another in this life , callings , or whatsoever else is comfortable . The grave is the house of oblivion ; Death is terrible of it selfe , even to nature , as Augustine saith , where it is not swallowed up of Christ : for it is an evill in it selfe , and as I said , armed with a sting of sinne , after which followes Hell. Now this death is swallowed up . When the Scripture puts a person upon death , it is not uncomly for us to speak as the Scripture doth : The Scripture puts a persouupon death , and a kind of triumphing spirit in Gods children over death : Oh death where is thy sting , oh grave where is thy victory ; death is the greatest swallower , and yet it is swallowed up by Christ ; death hath swallowed up all , and when it hath swallowed up , it keepeth them ; It keeps the dust of Kings , Subjects , great and small , to the generall day of judgement , when death shall be swallowed up of it selfe . It is therefore of the nature of those that Solomon speaks of , that cry , give , give , and yet is never satisfied , like the grave , yet this death is swallowed up in victory . But how commeth death to be swallowed up ? Christ will swallow up death in victory , for himselfe and his . First of all , because sin brought in death , our Saviour Christ became sinne , a sacrifice to his fathers justice for sinne ; he was made sinne for us , he was made a curse for us , to take away the curse due to us : and sinne being taken away , what hath death to doe with us , and hell , and damnation , the attendants on death ? nothing at all ; Therefore Coll. 2. upon the crosse Christ did naile the law , and sinne , and the devill ; there he raigned over principalities and powers , which were but executioners let loose by reason of our sinnes : And God being satisfied for sinne , the devill hath nothing to doe with us , but to exercise us , except it be for our good : So that he hath swallowed up death , because by his death he hath taken away sinne , and so the power of Satan , whose power is by sinne . And therefore it is excellently set downe Heb. 2. 14. He also tooke part of flesh and blood , that through death he might destroy him that had the power of death , that is , the devill : So Christ by death overthrew Satan , that had the power of death ; because by death he tooke away sinne , the sinnes of all , and bare our sinnes upon the crosse , and was made sinne for us that knew no sinne ; he is ours , if we believe : For then Christ is given to a particular man when hee believes . Beloved , Christ upon the crosse did triumph over all our spirituall enemies , sinne , and death , and all ; It was a kingdome of patience . You know there is a double kingdome of Christ ; a kingdome of patience , and a kingdome of power : Christ on the crosse suffering punishment due to sinne , overcame the law , and the devill , and sinne , which is the kingdome of patience ; the kingdome of power he hath in heaven . If Christ were so able in his kingdome of patience to conquer our greatest enemies , what will he doe in his kingdome of power ? As Paul reasoneth Rom. 5. If by his death we are saved , much more now he triumphs in heaven , and appeares for us , is he able to convey greater matters to us . If Christ in the daies of his flesh did conquer , how glorious will his conquest be at the day of judgement . Now Christ hath conquered all in his owne person , as our head , then he will conquer for us in his mysticall body ; what is now done in his person , shall be done in his members . In the meane time , faith is our victory , his conquest over death our victory , his victory over all our spirituall enemies , is our victory ; every one that believeth , is a conquerour of death , though he die , because he sees it conquered in Christ his head : and as it is truly conquered in him , so Christ will conquer it in all his members ; For as Christ in his naturall body is gone to heaven there to appeare in our behalfe , so shall mysticall Christ be wholly in glory ; he will not leave a finger , we shall all triumph over all our spirituall enemies ; as Christs naturall body is glorious in heaven as our head , so shall also his mysticall body be . You see then how death is swallowed up by Christ as our surety , as the second Adam upon the crosse ; and truly swallowed up in him , and by faith this victory is ours , and time will come when in our owne persons it shall be swallowed up in victory . This might be inlarged , but I haste to make use of it . Marke I beseech you how death is swallowed up by Christ in his owne person for our good , he gave a great way to death , for death seised on him upon the crosse , death severeth soule from body , death had him in his owne cabinet , his grave for three daies ; nay this great King and tyrant death , had a great conquest over Christ himselfe ; but here was the glory of this victory ; when death this great conquerour of the world had Christ upon the crosse , and in his owne dominion , in the grave , where he rules and raignes , consuming and swallowing up all , death was faine to give up all , and Satan thought to have had a great morsell when he devoured Christ ; but there was an hooke in his divine power that catched him , that when he thought to have swallowed up Christ was swallowed up himselfe , his head was then broken ; he never had such a blow , as by Christ on the crosse , when he was overcome being a scorne of the world visibly , yet invisibly in Gods acceptation of that sacrifice , and in a spirit of faith : Christ triumpheth over Satan , death was subdued even in his owne kingdome , and that makes the victory great . Death by seising on Christ without right , Christ hath freed us from the evill of death when it had right to us : Death hath lost all its right by fastening on Christ , and so is become as a Drone without a sting ; so the great swallower of all is swallowed up it selfe at last by Christ . Now for comfortable use of it . First , let us consider that God oftentimes giveth a great deale of way to his greatest enemies : God useth a stratagem of retiring , he seemes to retire and give liberty to his enemies , but it is to triumph and trample upon them with greater shame , he will tread them to dust afterward ; Christ gave death a great deale of liberty , he was crucified and tormented , then had to the grave , and there he lay : And this was to raise a greater triumph over this great prevailer , over the world and death it selfe . It is continued so in the Church : Doth not he give way to the enemies of the Church , they may come to say ahah , ahah , so would we have it . Now the poore children of God are where we would have them , but then comes suddaine destruction : God to make his victory more glorious , and more to discover their cruelty , comes upon them when they be in the top of pleasure , and the Church in the bottome of abasement ; then God swalloweth up all in victory , as Christ did death when it seemed to have bin it selfe victorious . This is a very comfortable consideration , for if death be overcome when it seem'd to overcome Christ , what need wee feare any other enemy ? Christ hath broken the net as an Eagle or great bird , and the rest escape by him . You may inlarge this in your owne meditations : hee will swallow up death in victory , this is said for the time to come , he wil swallow up death ; but Paul saith it is also past , and swallowed up already ; faith saith it is done , and so it is in our head . Were it not comfortable now to all true hearted Christians , to heare that the Church fareth better , and that the enemies were swallowed up , for they be but the instruments of this inferiour death ; let us get the spirit of faith and see them all conquered , for certainly they shall have the worst at last . He that hath swallowed up death in victory , will swallow up all that be the cause of death : And therefore the Scripture speaks of these things as past , Babilon is fallen , as a milstone cast into the bottome of the Sea. Get a spirit of faith , and wee shall never be much troubled with Babilon ; for all the enemies of Christ , and adherents to that man of sinne must downe , and partake of the judgement threatned in the Revelations ; Heaven hath concluded it , and all the policy of Rome and hell cannot disanull it : they be already swallowed up to faith , and Christ will rule till hee hath put them all under his feet ; which shall be done , not only to destroy them , but to raise himselfe higher , in giving them up to their confusion . Againe , if death be swallowed up in victory , labour to be one with Christ crucified , for union with him ; begin with union , with Christ crucified . The first union is with Christ abased , and then with Christ glorified : And therefore labour to see sinne that brought in death , subdued by the power of Christs death in some measure , and then wee shall have comfort in his death glorified . For in my holy mount death is swallowed up , that is , the true Church of Christ , labour to be members of Christ , otherwise death will come as a tyrant indeed , armed with a terrible sting , in his full force to assaile you . It is the most terrible thing to see death come armed with the wrath and anger of God , and attended with hell and damnation . Labour therefore to be one with Christ crucified , to get our sinnes crucified , and our selves partakers of his death : and then no damnation , no feare of death to them that are in Christ : they may die , but they are freed from eternall death , and they shall rise againe even as Christs body rose to glory . Get therefore into Christ and desire the power of his death subduing sinne : In what measure we grow in that , wee grow in boldnesse and joy , and whatsoever priviledges follow Christ . Againe , when wee be in Christ , true members of him , then let us be thankfull to God for this victory , thankfull to Jesus Christ that hath given us victory ; when wee thinke of death , of sinne , of judgement , of hell , of damnation , let us be framed as a Christian should . Now let him ( that hath the most terrible and fearfull things in the world as conquered enemies ) say , oh blessed be God for Christ , and blessed be Christ for dying for us , and by death disarming death of his sting ; that now wee can thinke of it in our judgements quietly ; now we can thinke of all these as conquered enemies : this is the fruit of Christs death , they are not onely enemies , but friends in Christ : Sinne , the remainder of it , the guilt of it , that bindeth over to damnation , is taken away , the remainders of it serve to humble us , make us feele the power of pardon , and to desire another world , where we shall be all spirituall ; so that death is a part of our joynture . All things are yours , life , and death ; death doth us many excellent services , it is a doore and passage to life ; death is the death of it selfe , destroyeth it selfe : Wee never truly live , till wee die , and when wee die , we are past feare of death . So that sinne dieth , misery dieth , death dieth ; though it takes us from comforts , and employments , and friends here , yet it is a change to a better place , and better company , and better employments , and better condition , to be in a glorious condition to eternity ; and therefore wee have cause to blesse God in Christ , that tooke our nature , and in our nature disarmed our greatest enemy , sinne , and so disarmed death , and freed us from the wrath of of God , and hell , and damnation . Oh we can never be thankfull enough for this . Againe , if death be swallowed up in victory , let us be ashamed of the feare of death , because Christ saith he will swallow him up , as he hath already in his own person : Shall wee be afraid of an enemy that is swallowed up in our head , and shall be swallowed up in every one of us ? If we cherish feare , we shew we looke not for an interest in this promise ; for it is a promise , that in this holy mountaine death shall be swallowed up in victory , and why should we feare a conquered enemy , none will feare an enemy that is conquered . Object . But how came Christ to feare death , and we not to fear ? Answ . Christ had to deale with death armed with a terrible sting , with sinne , and the wrath of God for sin : And therefore when he was to die , Father let this cup passe from me . But death is disarmed to us : He had to encounter with sinne and the wrath of God , and death in all its strength . But we are not so : we are to deale with death like the brazen Serpent , that hath the shape of death , but no sting at all ; It s become a drone ever since it lost its sting in Christ . ( Life tooke death , that death might take life ) as he said . The meaning is , Christs life it selfe tooke death , that wee that were so subject to death , that we were death it selfe , might take life . Oh blessed consideration , nothing comparable to the consideration of the death of Christ , it is the death of deaths . And then againe wee are sure of victory , it is conquered in our head , and shall be in us . But you say wee are to conflict with the pangs of death , and many troubles meet in death . It is true , but it is conquered to faith , and in Christ our head ; we must fight , Christ traineth us to overcome death our selves by faith , and then wee are sure of victory . Joyne these two together , it is conquered in Christ our head , and shall be conquered of us ; death keeps our dust , and must give them all againe . Obj. But in the mean time we die . Ans . 'T is so , but we are sure of victory ; he will protect us in our combate , that hath conquered for us : we fight against death and the terror of it , in the strength and faith of his victory ; joyne these three together . Hee that hath been our Saviour in life , will be so to death , and not exclusively , then to leave us but to death , and in death for ever , yea most ready to helpe us in our last conflict . Indeed to wicked men death is terrible , for he sendeth the devill to fetch them out of the world : but for these that be his , he sendeth his Angels to fetch them , and he helps them in their combat : we must not therefore feare overmuch . There is a naturall feare of death , death wrought upon Christ himselfe God-man ; not only death , but such a death , he was to be left of his Father , and lie under the sense of the wrath of God , the seperation of that soule from the body he tooke upon him was terrible ; and therefore he saith , If it be possible let this cup passe from me ; that was nature , and without it he had not bin true man. But that I say , is , that grace may be above nature ; death is a time of darknesse , it strips us of earthly comforts , friends , callings , imployments , but then comes the eye of faith to lay hold on the victory of Christ in time to come , when death shall be only swallowed up in victory , and then the glorious state to come , to which death bringeth us ; so that here faith must be above sense , and grace above nature , and therefore I beseech you let us labour for it . There be two sorts of men to whom I would speake a little . First , those that in a kind of bravery seeme to slight death ; men of base spirits as we call them , fooles , vain-glorious spirits , empty spirits . Is there any creature unlesse in Christ , able groundedly to slight so great an enemy as death , armed with a sting of sinne , and attended with hell and damnation ? The Romish and divellish spirits are terrible ; but if thy sinnes be not pardoned , it is the most terrible thing in the world to die , for there is a gulfe afterwards : what shall we say then , of single Combatants that for vain-glory are prodigall of their lives , that for a foule word , a little disgrace , will venture on this enemy , that is armed with sinne , and if they dye , they dye in sinne : And which is the miserable condition of him that dyes in sinne , his death opens the gate to another death which is eternall . They say they have repented , but there is no repentance of a sinne to be committed . Canst thou repent of a sinne before it bee committed ? that is but a mockery of God. And what saith the Scripture ? Is it not the most terrible judgement under heaven to dye in our sinnes ? A man that dyes in sinne , dyes in hell , he goeth from death to hell , and that eternall . I wonder therefore that the wisedome of flesh and bloud should take away mens wit , and faith , and grace , and all , so much as to slight death , and repentance , as if it were so easie . Now beloved , death is a terrible thing , it hath a sting , and thou shalt know it , if thou hast not grace to feele the sting of it whilst thou livest , when thou dyest the sting will revive , then thy Conscience shall awake in hell : Drunkennesse and jollity takes away sense of sinne ; but sinne will revive , and conscience will revive , God hath not put it into us for nought : death is terrible , if not disarmed before hand . And if thou goe about to dye without disarming it before , it will not be out-faced . It is not an enemy to be scorned and slighted ; and therefore be Christians in good earnest , else leave profession , and perish eternally ; for wee must all dye ; and it is a greater matter than we take it : but if we be true Christians , it is the sweetest thing in the world , an end of all misery , a beginning of true happinesse , an inlet to whatsoever is comfortable ; blessed are they that are in the Lord by faith , and them that dye in the Lord , their death is better than the day of life : Our Birth-day brings us into misery ; and therefore let me speak to true Christians , and bid them be ashamed of fearing death too much , which of an enemy is become a reconciled friend . This may in the next place yeeld great consolation to those that are in Christ Jesus , that death by Christ is swallowed up in victory ; and the rather , because the holy Ghost meaneth more than a bare victory over death : Death is not onely subdued , but is made a friend to us . As Psalme 110. it is said his enemies shall bee his footstoole . Now a footstoole is not onely trampled upon , but an helpe to rise : And so death is not onely subdued , but it advanceth Gods Children , and raiseth them higher . It is not onely an enemy , but a reconciled friend ; for he doth that which no friend in the world can doe ; It ends all our misery , and is the inlet into all happinesse for eternity : And whatsoever it strips us of here , it giveth us advantage of better in another world . It cuts off our pleasures , and profits , and Company , and Callings here ; but what is that to our blessed change afterward , to our praysing of God for ever , to the Company of blessed soules , and the profits , and pleasures at the right hand of God for evermore ? And therefore it is not onely conquered , but to shew the excellency of his power , hee hath made it a friend of an enemy , and the best friend in the world . It indeed seperates soule from body , but it joyneth the soule to Christ ; so that the conjunction wee have by it , is better than the separation , if the Conjunction makes us partake of our desire . I desire to be dissolved , saith St. Paul , but that is not well translated ; I desire to depart , and to be with Christ , which is best of all : so that it is not onely , not an enemy , but a friend ; and therefore the Apostle makes it our joyncture , part of our portion , all things are yours . Why ? you are Christs , and Christ is Gods : what are ours ? things present , things to come , life , death : And well may death be ours , because sinne is our enemy ; that remainder that is kept in our nature to exercise us , and humble us , and fit us for grace , as Austin saith , I dare be bold to say , it is profitable for some to fall , to make them more carefull and watchfull , and to prize mercy more : so that not only Death , but sinne and the devill himselfe is ours ; for his plots are for our good : God over-shooteth him in his owne Bow. Hee will give them over to Satan , saith the Apostle , that they may learne not to blaspheme : yet though they have a spirit of blasphemy by the humbling of their bodies , they be taught not to blaspheme , so that not onely death , but sinne , and hee that brought sinne into the World , the Devill , are become our friends . This being so , it may be for speciall comfort , that wee not feare the King of Feares . The Devill hath great advantage by this affection of feare , when it is set upon this object Death : Overcome death , and all troubles are overcome ; who will fear any thing that hath given up himself to God ? Skin for skin , and all that a man hath , will he give for his life . The Devill knoweth that well enough ; Therefore feare not , saith Christ , them that can kill the body : feare causeth snares , saith Solomon , snares of Conscience : But if a man hath overcome the the fear of death once , what more is to be done ? What if they take away life , they cannot take away that that is better than life , the favor of God. If we dye in the Lord , we dye in the favor of God , which is better than life ; and we shall be found in the Lord at the day of judgement , and shall bee for ever with the Lord in heaven ; and therfore this is a ground of resolution in good causes , notwithstanding all threats whatsoever , because death it selfe is swallowed up in victory . The worst the world can doe , is to take away this Nature of ours , when they have done that they have done all they can ; and when they have done that , they have done a pleasure . That is not to be feared , saith Tertullian , that frees us from all that is to be feared . What is to be feared in the world ? every sicknesse , every disgrace ; why ▪ death frees us from all . We doe see every day takes away a peece of ones life , and when death commeth it overthroweth it selfe ; for the soule goeth presently to the place of happinesse , the body sleepeth awhile , and death hath no more power . He that beleeveth in mee , saith Christ , hee shall not see death , but is past from death to life . He shall not see spirituall death ; but as he lives in Christ , shall dye in Christ , and rise againe in Christ : He that hath the life of grace begun , shall have it consummate without interruption . It s a point of wonderfull Comfort , that death is so overcome that we bee in heaven already : And it is no hard speech , but stands with the truth of other points ; for are not Christ , and we all one , his body is there , and is not he the head of his mysticall body ? hee that carried his naturall body , will not hee carry his mysticall body thither too ? will hee bee in piece-meale in heaven ? Therefore we are in heaven already the best part of us : We are represented in heaven , for Christ represents us there as the Husband doth the Wife . He hath taken up Heaven for us . Christ cannot be divided , as Austine saith ; we sit in heavenly places already with Christ . And what a comfort is this , that while wee live we are in heaven , and that death cannot hinder us from our Resurrection , which is the restoring of all things . And therefore , as the Apostle saith , Comfort one another with these things . These things indeed have much comfort in them . Let us labour then to bee comfortable , ( this use the Apostle makes of it , ) and fruitfull in our places , upon consideration of the victory we have by Christ , 1 Cor. 15. It is an excellent Chapter that largely proveth Christs victory , as the cause of our victory , because hee is the first fruit that sanctifieth all the rest . Finally my bretheren bee constant , immoveable , alwayes abound in the works of the Lord , knowing that your labour is not in vaine in the Lord. He raiseth that exhortation of fruitfulnesse and constancy , from this very ground of the victory Christ hath gotten by death : O Death where is thy Sting ? O Grave where is thy Victory ? thanks bee to God through Jesus Christ . And therefore be constant , immovable , alwayes abounding in the worke of the Lord , knowing that your labour shall not be in vaine in the Lord : Make that use the Apostle doth of fruitfulnesse to God for Christ , that we can thinke of death , and sinne , the devill , and all his malice , and not be afraid , yea thinke of them all with comfort , that we be not onely freed from their tyranny , but they bee our friends . Christ hath the Key of Hell and Death ; a saying taken from the custome of Governours that carryed the Key : he hath the Government and Command of Hell and Death . Now if Christ hath command of Death , he will not suffer Death to hurt his Members , or triumph alwayes over them , he will keep them in the grave . Our bodies are safe in the grave , the dust is fitted for a heavenly , for another manner of body than we have now , and Christ that hath the Key will let them out againe : Therefore trust awhile till times of restoring come , and then we shall have a glorious soule , and glorious body , as the Apostle saith . I beseech you think of these things , and get comfort against the evill day : And to that end , be sure to get into Christ , that wee may bee in Christ , living , and dying , and bee found in Christ : For what saith the Scripture , Blessed are they that dye in the Lord. It is an argument of blessednesse to dye for the Lord , but if it be not in the Lord , it is to no purpose . If there is granted this happinesse of dying for the Lord , it is well : but blessed are they that dye in the Lord. Why ? they rest from their labour . Death takes them off from their labours ; All their good Workes goe to heaven with them : So saith the Spirit , whatsoever the Flesh saith ; and there is no resting till that time , their life is full of troubles and combers , and therefore labour to get assurance that wee are in Christ , that wee bee in Christ , and dye in Christ , and then , there is no condemnation to them that are in Christ . How besotted are wee to put away preparation of Death till it comes ; he that forgets Christ , and getting into Christ all his life time , it is Gods just judgment that he should forget himself in death . We see how a villaine that hath no care of his owne life , may have power of another mans life . And therefore labour to bee ingraffed into Christ by faith , and that we may know it by the Spirit of Christ prevailing in us over our naturall Corruptions more and more . As the Apostle saith , There is no condemnation to them that are in Christ ; for the spirit of life , the Law of the Spirit of life which is in Christ , hath freed me from the Law of sinne and death , the condemning law of sinne . If the Law of the spirit of life which is in Christ the head be in us in any measure , it frees us from the condemning law of sinne , that it carrieth us not whither it would ; then wee may say with comfort , There is no condemnation to them that are in Christ ; for the law of the spirit of life in Christ , hath freed us from the condemning , tyrannizing law of sinne and death . Sinne hath no Law ; It is in us as a subdued Rebell , but it sets not up a Throne . Some hope to bee saved by Christ , and yet they set up sinne a Throne in the soule : Sinne biddeth them defile themselves , and they must obey it ; This is a wofull estate , how can they expect to dye in the Lord ? but such as are freed by the Law of the Spirit of life . New Lords new Lawes : When Kings Conquer , they bring fundamentall Lawes ; and when wee are taken from Satans Kingdome into the Kingdome of Christ , the fundamentall Lawes are then altered . Christ by his Spirit sets up a Law of believing , and praying , and doing good , and abstaining from evill : the Law of the Spirit of life frees us from the Law of sinne and death . I beseech you inlarge these things in your thoughts ; They bee things wee must all have use of beforehand , against the evill day . It should bee comfortable and usefull to us all , to heare that our enemy , our greatest enemy Death , is swallowed up in victory . And yet there 's more comfort in the Text. THE Fifth Sermon . ISAIAH 25. 8. And all teares shall be wiped away from all faces . NOt only death shall be swallowed up in victory , but God will wipe away all tears from all eyes ; Religion shall be religion , good things shall be good things , nothing shall go under false notions , all tears shall be wiped away ; we have now many causes of teares . In the world there is continuall raising of clouds that distill into drops of teares ; had we nothing without us to raise a vapour to be distil'd in teares , we are able to raise up mists from our owne mists , from our owne doubts and conflicts within . As we should weepe for our owne sinnes , so for the sinnes of others ; as wee may see in Jeremy , where the Prophet saith , Oh that my head were a fountaine of teares , that I might weepe continually for the sinnes of my people . * And indeed good men are easie to weepe , as the heathen man observeth ; they are easie to lament , not onely for their own sinnes , but the sinnes and misery of another . Our blessed Saviour himselfe , we never read that he laughed , wee have heard that he wept , and for his very enemies , Oh Jerusalem , Jerusalem ; He shed teares for them that shed his bloud . Teares were maine evidences of Christs sweetnesse of disposition ; as that hee would become man , and a curse , and die for us , and that he would make so much of little children , and call all to him that were weary and heavy laden ; that hee never refused any that came to him . Hee that wept specially for the miseries and afflictions ; this shewed his gracious and sweet disposition : And that in heaven , he is so full of sympathies in glory , that when Paul persecuted the Church , Why dost thou persecute me ? So though he is free from passion in heaven , he is not free from compassion , from sympathie with his Church . And so every child of God is ready , not onely to grieve for his own sinnes , and the miserie that followeth them , but the sins and miseries of others . * Mine eyes gush out with rivers of teares , saith the Prophet David , when hee saw that men brake the law of God , whom he loved . A true naturall child takes to heart the disgrace of his father ; if we be not grieved to see our father disgraced , wee are bastards , not sonnes . They that make a sport of sinne , what are they ? Alas , they have not one sparke of the spirit of adoption : they are not children , who rejoyce at that at which they should grieve . So Saint Paul , * I have told you often , and now tell you weeping , there be many enemies of the crosse of Christ ; When he saw some men preach against , and others enemies of the crosse of Christ , whose end is damnation , hee telleth them of it weeping . Wee have cause therefore to mourne for the sinnes of others , and for the miseries of others ; whether we respect God , or the Church , or our selves . First , the love of God moveth us to weepe when wee see him dishonored : If we love the Church , we should mourne for any sinnes that may prejudice their salvation . Doth it not pitty any man to see an Oxe go to slaughter ; to see a man of parts otherwise , by sinning against conscience , going to slaughter ; to see an ordinary swearer , an uncleane person , a prophane wretch , covering himselfe with pride as a garment , scorning God , and the world , and all . Can a Christian looke upon this , see flesh and blood , like himself , under the Gospell , under a cursed condition unavoidable , without serious repentance , and not be affected with it ? Can a man see a poore Asse fall under a burthen , and not helpe to take it up , and yet see man falling to hell , and not be affected with it ? Thus we see wee have cause enough of teares : And as there is cause , so we should be sensible ; we ought to take to heart the afflictions of Joseph ; hee is a dead man that hath not sense in this kinde . If wee go to the body and state , or any thing about a man , there is cause of griefe ; hath not every member many diseases ? and is not our lives a kind of hospitall , some sicke of one thing , some of another ? But as there is cause wee should bee sensible of it , wee are flesh and not stones , therefore it is a sottish opinion , to be stockish and brutish ; as if to out-face sorrow and griefe were a glory . When our Saviour was sent into the world , Christi dolor , dolor maximus , there were no patience without sensiblenesse ; away then with that iron , that flinty Phylosophy , that thinks it a vertue to be stupid : And as the Apostle saith , Romans 1. 31. without naturall affections : He counteth it the greatest judgement of God upon the soule , yet they would have it a vertue . Why should I smite them any more saith God * ? they have no sense , no feeling . The proud Phylosopher thought it was not phylosophicall to weepe ; a proud stoicall humor , but Christians desire it . And therefore we ought to labour to be more sensible , that we might make our peace , and reverence the justice of God , and be more sensible of him afterwards . It is most true , that Sapiens miser , plus miser ; the more wise any man is , the more sensible of misery : And therefore of all men , the best men have most griefe , because they have most quicke senses , they be not stupified with insensibility , and resolutenesse , to beare it bravely as the world ; but they apprehend with griefe , the cause of griefe . And as they have a more sanctified judgement than other men , so they have a more wise affection of love , and a quicker life of grace ; where life is , there is sense : and where there is a cleare sight , or cause of griefe , there is most griefe . Therefore the best men have most griefe , because they be most judicious , most loving . Then they have most grace to beare it out of all others ; therefore considering there is cause in our selves , and in others of griefe continually , wee ought to labour to be sensible of it , else it were no favour to have teares wiped away . So that there is cause of teares , and teares is a duty of Christians , sensible of the cause both of sinne and misery , upon one , and another . And as it is an unavoidable griefe , so it is good wee should grieve : we must stoope to Gods course , we must bring our hearts to it , and pray , ( that since our necessities and sins doe call for this dispensation , that we must under correction , he will make us sensible of his rod ) that he would make good his Covenant of grace , to take away our stony hearts , and give us hearts of flesh , that we may be sensible . Most of graces are founded upon affection ; and all graces are but affections sanctified : what would become of grace , if wee had not affections ? therefore as there is cause of griefe , and teares from griefe , wee ought to grieve . It is a condition , and a duty ; a condition following misery , and a duty following our condition . Take heed of that which hinders sensiblenesse of troubles and judgement , that is , hardnesse of heart , forgetfulnesse , studying to put away sorrow with sinne : For we ought to be sensible , and ought to labour to be sensible , to know the meaning of every crosse in our selves , and others . But suppose wee have crosses , and we must be sensible of them , then it followeth , God will wipe away all teares from our eyes . Is there nothing for the present , no ground of comfort ? yes . As we ought to be sensible of griefe , so we ought to be sensible of matter of joy for the present , specially if we consider the time to come . The life of a Christian is a strange kind of life ; hee ought to grieve , and he ought to joy ; hee hath occasion of both , and hee ought to entertaine both : for that that wee ought to aime at specially is joy ; and if we grieve , it is that afterwards wee might joy . We must be sensible of any affliction , that wee might joy afterwards , and wee ought to labour for it : For is not the joy of the Lord our strength ? Are not we fit to doe service , when our spirits are most inlarged ? And is it not a credit to Religion , when we walke in comfort of the holy Ghost ? Is it not a scandall , when we droope under the crosse ? Wee ought to be sensible , yet not so , as to forget matter of joy and comfort . And therefore as wee ought to grieve , so wee ought when we have grieved , to keep up the soule with consideration of joy for the present as much as wee can , yea , to picke out matter of comfort from the very crosse . That is the heart of a Christian , not onely to joy in other matters , but to picke comfort out of griefe . God suffers me to fall into this or that condition , it is a fruit of his fatherly love ; he might suffer me to runne the broad way , to be given up to a reprobate sense and hard heart , but he doth not doe so . Picke out matter of comfort from griefe . Then consider the presence of God in it ; indeed I have matter of griefe , but I finde God moderating it : It might be farre worse , it is his mercy I am not consumed : I finde God by it doing me good , I finde my selfe better by it , I cannot well be without it . Who would not labour to be sensible of a crosse , when he looketh up to Gods crosse , and justice , and mercy , he hath rather cause to joy , than to grieve in the very crosse it self . But specially marke what the holy Ghost saith here , wee ought not to be cast downe overmuch with any crosse , considering God will wipe away all teares from our eyes , that is , all naturall teares , and the miseries of this life . There shall be no more misery , no more sicknesse , no more trouble . And then all teares that arise from consideration of sinne , and misery following sinne . Death is the accomplishment of all mortification . It is a comfort wee shall not alwaies leade this conflicting life , but the warre between the flesh and spirit will be taken up ; the sense wil be removed , wee shall be out of Satans reach , and the worlds reach one day , which is a great comfort to consider : Whatsoever the cause is , the cause shall be removed ere long . If the cause be desertion , for that God leaveth us comfortlesse , wee shall be for ever hereafter with the Lord : If the cause be separation from friends , why wee shall all meet together ere long , and be for ever in heaven : If the cause be our owne sinnes , wee shall cease hereafter to offend God , and Christ will be all in all ; Now sin is almost all in all , sinne and corruption beare a great sway in us : If the matter of our griefe be the sinnes of others , and the afflictions of others ; there is no sinne in heaven , no uncleane thing shall enter there . The soules of perfect men are there , and all are of one mind , there is no opposition to goodnesse , there all shall goe one way , there ( howsoever they cannot agree here ) all shall have mutuall solace and contentment in one another ; they in us and wee in them , and that for ever ; you cannot name them , or imagine a cause of teares , but it shall be removed there : Nay , the more teares we have shed here , the more comfort wee shall have . As our troubles are increased here , our consolation shall increase : That wee suffer here , if for a good cause , will worke our eternall and exceeding weight of glory : wee say Aprill showers , bring forth May flowers ; It is a common speech from experience of common life . It is true in Religion , the more teares wee shed in the Aprill of our lives , the more sweet comfort we shall have hereafter : If no teares are to be shed here , no flowers are to be gather'd there . And therefore besides deliverance from trouble , here is comfort , God will take away all cause of griefe , and all kindes of griefe whatsoever . And therefore thus think of it . The next thing to be considered is the order . First , we must shed teares , and then they must be wiped away : After a storme , a calme ; after sowing in teares , comes reaping in joy . What is the reason of that order ? The reason is our owne necessity : we are in such a frame and condition since the fall , that we cannot be put into a good frame of grace without much paine . The truths of God must crosse us , and afflictions must joyne with them : For the sinnes contracted by pleasure , must be dissolved by paine : Repentance must cost us teares ; we may thank our selves if wee have brought our selves to a sinfull course . For the necessity of this order , a diseased person must not bee cured , till hee feele some smart of the wounds . Againe , consider it is for our increase of comfort afterwards , that God will have us shed teares ; and then to have our teares wiped away , because we be more sensible of joy , and comfort after sorrow . We cannot bee sensible of the joyes of heaven , unlesse wee feele the contrary here : And therefore of all men , heaven will be the most heaven to them that have had their portion of Crosses , and afflictions here . First therefore shed teares , and then they must be wiped away , because joy is most sensible . As it is with the wickedest of all men , they be most miserable that have been happiest , because their soule is inlarged by their happinesse , to apprehend sorrow more quickly and sensibly ; so they that have been most miserable here , shall have most joy hereafter . Now for Use : Here is not onely the mercies of God in Christ , but the tender mercy ; that whereas our life is full of teares , which we have brought upon our selves , yet God stoops so low as to wipe our eyes , like a father or mother , his mercy is a sweet and tender mercy : And as the Psalmist saith , When wee are sick he maketh our beds in our sicknesse . Christ will come , and serve them that watch and serve him ; nay hee will attend them , and sup with them . He is not only mercy and goodnesse , but there be in him bowells of mercy ; he not onely giveth matter of joy and comfort , but hee will doe like a tender hearted mother , wiping away all teares from our eyes ; we cannot apprehend the Bowells in Gods love , the pitty and mercy of God towards them that be his , and afflicted in the World , specially in a good cause : though they bee never so many , if they bee penitent teares , he will wipe them all away . And whereas wee must shed teares here , that we may be comforted hereafter , take heed that we doe not in this life judge by sight , but by faith : if we live by sight , wee are of all men most wretched . In the world the Children of God are most miserable , and of the Children of God , the best Saints . Who hath more cause of teares than the best Saints ? It is but seed time here ; while seed time continues , there be teares . The Husbandman while it is seed time cannot doe his office but with trouble : the Minister cannot doe his office , but he is forc'd to take to heart the sinnes of the times , to see his worke go backward : Governours of Families and such , they carry their seed weeping ; yea , the best men cannot doe good sometimes , but they doe it with trouble in themselves , and with conflict of corruptions . There is no good sowne here , but it is sowne in teares : yet take no scandall at this , God will wipe away all teares . The head of the Church our blessed Saviour , and all his gracious Apostles , what a life did they live ? The glorious Martyrs that sealed the truth with their bloud . And therefore as the Apostle saith , * If our happinesse were here onely , we were of all men most miserable . If we judge by sight , wee shall condemne the generation of the righteous : we live by sight ; when wee see any cast downe with sight of sinne , sense of temptation , distresse of conscience , wee thinke him forlorne ; Oh take heed of that : For those that shed teares here , God will wipe them all away . Woe to them that laugh now , for they shall mourne hereafter : Though wee weepe here , yet matter of joy enough shall spring up hereafter . Afflictions will yeeld a quiet fruit of righteousnesse to them that are exercised thereby , Heb. 12. 11. we may not see their fruits presently , but afterwards : And therefore be not discouraged for any thing we can suffer here , or for the Church , if we see her under pressure . As darknesse is sowne for the wicked , the foundation of their eternall torment is laid in their joy : so the ground and foundation of all a godly mans joy is laid in teares . * Blessed are they that mourn , for they shall be comforted . Yet for the present there is more matter of joy than griefe , if we look with both eyes : as wee ought to have double eyes , one to be sensible of our griefe as we must be , the other of our comfort , that we may not be surprized with griefe . There is a sorrow to death , an overmuch sorrow ; it is unthankfulnesse to God to forget our comforts , as it is stupidity to forget our sorrow : Take us at the worst , have not we more cause of joy then sorrow ? Marke Rom. 5. Being justified by faith , wee have peace with God , and rejoyce under hope of glory ; Nay afterwards , saith he , we rejoyce in tribulations : And why ? upon what ground ? Knowing that tribulations bring experience , and experience hope , and hope maketh not ashamed . Now we rejoyce in God reconciled in Christ : So that as we ought to looke with one eye upon the griefe , that we may have ground to exercise grace , which we are not capable of without sensiblenesse ; so we must look to grounds of joy . Our life is woven of matter of sorrow , and joy ; & as it is woven of both , affections should be sensible of both , that they may be more apprehensive of the grounds of comforts . When the day of persecution approacheth , this will make us comfortable , for our life is a valley of teares ; and shall not wee go through this valley of teares , to this mount where all teares shall be wiped away from all eyes ? When we be dejected with the losse of any friend , they say as Christ said to the woman , weepe not for me : they be happy , and all teares are wiped away from their eyes . And therefore as it is matter of comfort while we live , so ground of comfort when wee die ; for there is occasion of sorrow in death , parting with friends and comforts of this world , then teares are shed in more abundance , and then wee bethinke our selves of former sinnes , and there is renewing of repentance more then at other times ; yet then are we neer the time of joy , and neerest the accomplishment of the promise , that all teares shall be wiped away . And so you have the whole state of a christian life , an afflicted condition , I but it is a comfortable condition : The more afflictions here , the more comfort here , but specially hereafter . The life of a carnall man is all in misery ; if he falls to joy , he is all joy , if to sorrow , he is all sorrow , hee hath nothing to support him , he is like a Naball , he sinketh like a piece of lead to the bottome of the sea , like Achitophell downe he goeth ; when he is upon the merry pinne , he is nothing but joy : But a Christians state and disposition are both mixt , he hath ground of sorrow for his owne sinnes , and for the sinnes and miseries of the times ; So he hath matter of comfort for the present , in the favour of God , in the pardoning of sinnes , in the presence of God , in delivering him from trouble . He hath speciall ground of joy in hope of glory in time to come . Therefore as wee have a mixt state , labour for a mixt disposition , and labour to be in a joyfull frame , so to grieve , as out of it to raise matter of joy : And when wee would joy , grieve before , for joy is sowne in griefe . The best method of joy is for to take away all that disturbeth our joy ; search the bottome of the heart , see what sinne is unconfest , unrepented of , spread it before God , desire God to pardon it , to seale the pardon . When our soules are searched ro the bottome , then out of that sorrow springeth joy : and out of these sighs , and grones that cannot be exprest , commeth joy unspeakable , and full of glory . If a man will be joyfull , let him labour to weepe first , that the matter that interrupteth his joy may be taken away . Those that will be joyfull , and not search to the bottome , must needs with shame be brought backe to sorrow . When wee will joy to purpose , let us judge our selves , that we may not be judged of the Lord ; mourne for our sinnes , and then lay hold upon the promise , that all they that mourne for sinne shall be comforted . And blessed are they that shed teares here , for all teares shall be wiped away . Wee are subject to wrong our selves both good and bad ; for the good thinke if they be in misery they shall be ever so : the bad if they be in prosperity they shall allwaies be so , and they blesse themselves in it . Now the the joy of the hypocrites is as the crackling of thornes , and the griefe of the godly is but short ; and therefore let not the wicked foole themselves with groundlesse hopes , nor the godly vex themselves with needlesse feares ; but put off conceitednesse of the long continuance of troubles : time is but short , and ere long God will wipe away all teares from our eyes . No mists , no clouds , shall be extended to heaven ; the state in heaven shall be like the state of heaven , & there is no cloud there , but all pure , all serene . Therefore in Christianity consider not their beginning but their ends . Marke the end of the upright , for the end of the upright is peace , Psal . 37. 37. Wayes have their commendation from the terme in which they end . If by any meanes I may attaine the resurrection of the dead saith Paul , Phil. 3. 11. Through thicke and thinne , faire and foule , rugged windes , dry , or bloudy death . If by any meanes I may come to the resurrection of the dead , the first degree of glory , all is well ; it s a good way that ends well . Non qua , sed quo , consider not what way he brings us to heaven , but whither he brings bs . If he bring us to heaven through a valley of teares ; it s no matter , for in heaven all teares shall be wiped from our eyes . And therefore Christianity is called wisdome . And this wisdome is justified of her children . What is the chiefest point of wisdome ? To looke home to the end , and to direct all meanes to that end : He is wise that is wise for eternity . The wicked will have their payment here ; But woe to them that laugh , for they shall mourne saith Christ , Luke 6. 25. They will not stay for ground of joy hereafter , but will have present payment . But though the wayes of Christians be foule , and wet with teares , yet blessed are they , for God will wipe away all teares from their eyes ; comfort one another with these words . THE Sixth Sermon . ISAIAH 25. 8. And he shall swallow up death in victory , and God will wipe away teares from all faces , that the rebukes of his people may be taken away from off the earth , for the Lord hath spoken it . YOu have heard heretofore of a feast provided for Gods people , the founder of it being God himselfe , who only can indeed comfort ( that which is specially to be comforted ) the soule and the conscience , he being above the conscience . The place where the feast is kept is Mount Syon , the Church of God ; the delicacies are described by fat things , wine refined on the lees , &c. The best of the best that can be thought of , which is Christ with all his benefits ; who is bread indeed , and drinke indeed , that cherisheth and nourisheth the soule to life everlasting . And because there should be nothing to disturbe the solemnity of the feast , he promiseth to destroy the face of covering , to take away the vaile spread over all nations , the vaile of ignorance and infidelity , to shine upon the soule , and fill it full of knowledge , and heavenly comfort . And because there can be no comfort where death is feared , being the greatest enemy in this life ; therefore he will swallow up death in victory , and all that makes way for death , or attends death : and when this is taken away , all the attendants vanish with it , God will wipe away all teares from all faces . Because the best things have not the best entertainment in the world , nor the best persons , God promiseth that the rebukes of his people shall be taken away from off the earth ; what they are they shall be knowne to be . These be very great matters , and therefore there is a great confirmation , they have a seale , and what is that ? The Lord hath spoken it . The last day I shewed that Gods children shall shed teares , and that they have cause to do it . I will now inlarge it a little . It is the condition of men since the fall , in Paradise , before there was no cause of teares , nothing was out of joynt , all inframe ; there was no sinne , therefore no sorrow , therefore no apprehension of sorrow . And so in heaven there shall be no teares , because no cause of it ▪ they shall be as farre from heaven as the cause . This life is a valley of teares , a life of misery , and therefore we shed teares here : And wee want no cause of it as long as sinne is in the world , and sorrow , and misery that followeth sinne . Our own sins , and the sins of others , our owne miseries , and the miseries of others . And surely a child of God finds this the greatest cause of mourning in this world , that he hath a principle in him alwaies molesting him in the service of God , he cannot serve God with that chearfulnesse , his unfeelingnesse that he cannot be so sensible of God dishonoured by himselfe and others is his burthen ; hee is grieved that he cannot grieve enough ; he can find teares for other things , matter of this enough , as the heathen man could say . A man loseth his estate , and hath teares for them , but forceth teares for other things , which are the true ground of griefe ; a child of God hath a remainder of corruptions which puts him on to offend against God , and hinders him in his service , in the liberty and chearfullnesse of it : And this he complaines of with Paul and others , Miserable man that I am , not for his affliection though that was much ; but , who shall deliver me from this body of death . I will here adde a case . Some say they cannot weep , but they can grieve , whether then is it necessary or no to weepe ? Teares are taken for the spring of teares , griefe , all griefe shall be taken away . Teares are but the messengers of griefe ; and often times the deepest apprehension that takes things deepely , cannot expresse it in teares . In some the passages fetching the conceit to the heart are made more tender that they can weepe . Now the griefe of a Christian is a judiciall griefe , a rationall griefe , not onely sensible teares must have sensible griefe , but a Christians griefe is a sensible judiciall griefe ; hee hath a right judgement of things that cause sorrow , willeth it , and teares are onely an expression of it . But how shall I know whether griefe be right or no ? There be teares God hath no bottle for : Thou puttest my teares into thy bottle , he makes much of them , they be Vinum Angelicum as he saith , God is an Angell to his people to wipe away their teares : but some teares God hath no bottle for , hypocriticall teares , Dalilahs teares , teares of revenge and anger , Esaus teares . And therefore the true teares that God will wipe away , are such as first of all follow our condition here , our misery , God will wipe them away . If wee speake of teares from a judiciall ground ; the spring of true teares is the love of God , and of Christ , and of his Church , and the love of the state of Christianity . Teares spring from love , these teares specially . O a Christian takes to heart that God should be so ill used in the world , that Christ the Saviour of the world should finde such entertainement , that he should have any thing in him that should offend such a Saviour : this unkindnesse stingeth him to the heart , he takes it grievously that God should be abused . Laetitia habet suas lachrimas , there is not onely griefe that is the immediate cause of teares , but another cause before hand , that is love . Joy likewise hath its teares , though they be not here meant specially . Againe teares are good and sound , when wee weepe for our owne sinnes , as well as the sinnes and miseries of others ? And I will adde more , wee must weepe for the sinnes of others , as well as for our owne ; For it is a greater signe of the truth of grace to take to heart the sinnes of others , more then our owne . You will say this is a kind of paradox , for often a man may take to heart his owne sinnes , as matter of terror of conscience ; not his sinnes , as contrary to God , having antipathy to him , being opposite to the state of the soule , not as sinne is properly sinne , but to be grieved and vexed for sinne , as it hath vexation and terror of conscience . When a man can take to heart the sinnes of another , and that truly as it is an offence of his good God , and a crucifying againe of his sweet Saviour , these be true teares indeed : It is more signe of grace , then to weepe for a mans owne sinnes . Some are taken up with terrors of conscience , that let their children , family , and friends alone , their heart is eaten up with selfe love , and they be neer eaten up with their owne terrors of conscience : but here is true griefe and an hatred of sinne in a right respect , when it exerciseth it selfe upon others , as well as upon our selves . Againe teares arise from the right spring , from true griefe , when wee can weepe in secret . O saith Jeremy , if you doe so , and so , My soule shall weepe in secret for your pride ; here was a good soule indeed : many will have teares of comfort in publicke , &c. I but when they can weepe in secret for their owne sinnes , and the sinnes of others , it is an evidence of a right spring of griefe . Againe , when teares tend to reformation of what they grieve for ; for else they be Steriles lachrimae , barren teares : doe they tend to reforme what wee weepe for ? doe they tend to action ? Affections are then good when they carry to action ; as griefe , love , joy , they are all for action : when wee weepe and grieve , and reforme withall , it is a good signe . I will name no more ; you see then , that griefe is sound , when it springeth from the love of God , and is for the sinnes of others , as well as our owne , and our owne , as well as others ; when it stirres up to reformation ; when it is in secret ; and therefore let us examine our griefe by these and the like evidences , it will be a good character of a gracious soule . Then God will carry himselfe as a sweet nurse , or loving mother to her child that sheddeth teares ; God will wipe away all these teares . O the transcending love of God , his love is a tender love ; the love of a mother , the love of a nurse ! it is not love , but the bowels of love , the bowells of mercy and compassion : how low doth he stoope to wipe away the teares of his children ! God will wipe away all teares . I will propound one question more , and then proceed . But wee are bid to rejoyce alwaies ; why then is it required that we weepe and mourne ? can two contraries stand together ? I answer , very well ; for wee may grieve , as wee have matter of griefe , and are in a condition of griefe : And we may rejoyce , and ought to rejoyce , as we look to the promise that God will wipe away all teares . When we thinke of the present cause wee cannot but grieve , but when wee looke beyond all troubles , we cannot but joy , it hath influence of joy into our heart : nay for the present we may joy , and grieve , without looking to eternity sometimes . If we consider that we have offended God , done that that grieveth his spirit , that is matter of griefe : but when we consider wee have Christ at his right hand , that speaketh peace for us , and makes our peace by vertue of his mediation , that giveth comfort ; So that wee have cause of joy , and cause of griefe , about the same things at the same time . Wee are never in such a state of griefe here , but if we looke about us , looke foreward , looke upward , A Christian , that is , a good Christian , is a person that hath many things to looke after , that he may mannage his estate of Christianity wisely : He is to looke to himselfe and his sinnes , to the mercies of God in Christ , to the constancie of it , that it is answerable to the fruit of it in peace and joy here , and happinesse hereafter , which are constant too ; his grace , as himselfe is constant , the fruits of it constant : Therefore rejoyce evermore . And ( saith the Apostle : I know what I say , I am well advised ) evermore rejoyce . So that the life of a Christian is a mixed life ; nay the ground of our joy , is our sorrow , and griefe , and joy is sowne in griefe . If we will rejoyce indeed , let us mourn indeed ; true joy ariseth and springs out of sorrow . I proceed to the next . And the rebukes of his people shall be taken away from of the face off the earth . Another benefit that makes the Feast sweet and comfortable is this ; Hee will take away the rebukes of his people . And here is the same method to be used : that Gods children , his Church and people , are under rebukes , and under reproach . We need not stand to prove the truth of it . It is true , First , the head of the Church , and the Church it selfe , and every particular member , they goe under rebukes . For the head of the Church , we should spend the time to no purpose to prove it ; what was Christs life ? it was under a vaile , he appeared not to be what he was ; you know he was esteemed the chiefe of Devills , an enemy to his Prince , to Caesar . I will not spend time in cleare truths . For the Church it selfe you see in the Booke of Hester 3. There is a strange people that acknowledge no law , they be against the lawes of the Prince ; they passe under the imputation of rebells : the poore Church that had thoughts of peace , the meek Church of God , they counted as enemies of the state ; as Christ the head was . And so the Church in Babylon , under what rebukes was it ? they reproached them , By the waters of Babylon we sat downe and wept , when they said sing us one of the songs of Syon . The Church sitteth by the waters of Babylon all this life : The world is a kind of Babylon to Gods people , and then sing us one of your songs ; where is now your God , say the hearts of wretched people ? when they saw the people of God in disgrace . Tully could say of the nation of the Jewes ; It sheweth how God regardeth it , it hath bin so often overcome . Thus the heathen man could scorne the state of Gods people . You see how the Psalmist complaines in the name of particular Christians , where is his God , he trusted in him , let him save him . Oh this was daggers to Davids heart , Psal . 42. 10. It peirced to my heart , when they said where is thy God. To touch a Christian in his God , as if God had no care of him , it is more then his owne griefe and affliction . So when a child of God is rebuked and affronted , when religion must suffer by it . So that the head of the Church , the members of the Church , are under rebukes , as it may be proved , if I carry you through all stories . At this day , the Church of the Jewes you see what it is come to : the nation of the Jewes under what reproach it is . And surely this Prophecy aimeth partly at the conversion of the Jewes ; it shall be accomplished at the resurrection , when all teares shall be perfectly wiped away : But it hath relation to the conversion of the Jewes . In what state are they now ? are they not a word of reproach ? Moses speech is verified of them ; They shall be a hissing to all Nations , and is not it a proverbe ? Hated as a Jew . But what is the reason of it ? Not to stand long upon the point ; you know there be two seeds in the world , the seed of the serpent , and the seed of the woman ; and the enmity between them is the true ground , and the antipathy in the hearts of carnall men to goodnesse . There is a light shineth in the life of them that be good ; and them that be ill hate the light , as discovering themselves to themselves , and to the world , not to be that they seeme to be . There is a saltnesse in the truth ; it is savory , but it is tart , whether in the word preached , or howsoever truth layeth open , what is crosse to corruption : and hereupon pride and selfe-love in carnall men , studyeth how to overcast all they can , the names of those that be better then themselves , with a cloud of disgrace . It is the property of vile men , to make all others vile , that they may be alike : men cannot abide distinctions of one from another . The Scripture distinguisheth the righteous man , more excellent then his neighbour , but they will not have that . The hatred of distinction is the cause they make all as bad as they can : And hereupon it is that good things were never cloathed in the right habit , nor ill things neither , but doe passe under a vaile : take away the true garment of grace , and holinesse and goodnesse , and put a false vaile upon it , it passeth not under that , that it is in this world , because wicked men will not suffer it , but will raise up the credit of other things , of empty learning , or empty things , or vaine courses , and cry up the credit of worldly things , that they may seeme to be wise and not fooles , that are carried to those things . The best things had never the happinesse to passe under their owne names ; but they had other coverings . Trueth goeth alwaies with a torne and scratched face ; it is a stranger in the world , and hath strange entertainment . If this be so , wee ought to take heed of laying a scandall or reproach upon religion ; Salvian complaines in his time , that wickednes had gotten that head , that those that were good and honourable , mali esse volunt , ne a malis ▪ abhorreantur : They that were good , studied to be vile , that they might not be villified of others . Oh saith hee , how much is Christ beholding to the world , that those that owne him , and owne goodnesse , and owne his cause , should be therefore base , because they be his friends ; take heed of taking scandalls . Use 2. Wee had need be wise , that wee be not taken in this snare of Satan , to mistake error for truth , and good for evill ; Satan and his agents make things passe under contrary representations : Superstition goeth for Religion , and Religion for superstition ▪ Schisme , and Heresie . It hath alwaies bin so ; therefore seeke wisdome to discerne aright . The devill hath two properties , hee is a liar , and a murtherer ; the one makes way for the other , for he could not murther unlesse he did lie . The devill himselfe will not be an open murtherer , if he can helpe it : The fraudulent persecution is worse than the violent . If he can bring to hell by fraud , and lying , hee will never doe it by violence . Hee is a lyar , that hee may be a murtherer : for when he can raise an imputation upon the Church and children of God , that they be Rebels , enemies of state , then he may cum privilegio be a murtherer : when he hath tainted Gods people in the conceit of the world , then they finde that entertainment not which they deserve , but which they be apprehended to deserve , when the conceit of other men towards them is poyson'd . Oh this Sect is spoken against every where , say they to Paul , Acts 28. 22. Therefore wee had need be wise ; for if the instruments of Satan ▪ led with his spirit , had not hoped that slanders should take , they would never have bin so skillfull in that trade . But they know they shall finde some shallow fooles , that will believe them without searching into the depth of them , and take up persons and things under prejudice . It is enough for them , that this is said of them , they have neither wit nor judgement , nor so much patience , from following their lusts , as to examine them : And that makes them so mad as they are . Calumniare audacter aliquid haerebit , Slander stoutly , something will sticke they are sure of it . That which hath raised , and ruined many a man , is that of Hamans casting of jealousie upon those that are better then themselves . That was Hamans trick , and so will be the practice of the wicked , as it hath bin from the beginning , so to the end of the world . Thou art not Caesars friend say they , and it s enough to Pilate ; thus it hath bin and will be to the end of the world . Therefore we had need to be wise , that wee be not misled : Men will never leave to speake ill , till they have learned to speak better , till the spirit of God hath taught them . Now it is said that Christ will take away the rebukes of his people . That is the promise ; as they are , they shall be knowne to be ; he will set all in joynt againe . Harmony is a sweet thing , and order is a sweet thing : time will come when things that are now out of order to appearance , shall be all set in their due order againe : Those that are basest , shall be lowest , and those that be excellent , shall be highest ; this is a working and framing now . In this confusion we must looke to the catastrophe , the conclusion of all ; hee will take away the rebukes of all . God is the Father of truth , and truth is the daughter of time ; time will bring forth truth at last . And those that be honourable indeed , shall be honourable . It is as true as God is just ; for goodnesse and holinesse are beames of God ; and will he suffer it alwaies to passe under a falfe vaile . There is not an attribute of God , but shall shine forth gloriously ; even all his excellency and dignity : There is nothing shall be above him and his excellency ; noe , though he seemes for a a while not to rule in the world , or have power , but fers them to goe away with it , that are his enemies ; he is working another thing by suffering them , he is working the glory of his children , and confusion of his enemies . There is nothing in God but shall gloriously shine , and nothing in his children , no beames of God , but shall gloriously shine to the confusion of the world : They that are good , shall be knowne to be good , God will bring their righteousnesse to light . The Witnesses that vexed the world , and had base entertainement , they were slaine and disgraced , but they rose againe and were carried to heaven , as Elias . So there will be a resurrection of name , a resurrection of reputation : That that is good shall be good , and that that is bad shall be bad ; it shall be knowne to be as it is . This is for comfort . You hear therefore what course to take under disgrace ; what shall wee doe , when the Church passeth under disgrace ? as it is now : A Protestant is worse then a Turke or a Jew , amongst the railing Papists . Among our selves wee see under what reputation the best things goe , it is too well knowne to speake of : And the scandall taken from hence doth extreamely harden , it keepes men from religion , it draweth many from religion that have entred into it , because they have not learned so much selfe denyall , as to venture upon disgrace . And surely where no selfe-denyall is , there is no religion . Christ knew what doctrine he taught , when he taught self-denyall in this respect . What shall wee doe therefore ? Labour first of all for innocency ; that if men wil reproach , they may reproach without a cause . Then labour for a spirit of patience to serve Christ with ; great is your reward when men speake evill of you for a good cause . It is the portion of a Christian in this life , to doe well , and suffer ill . Of all , certainely they are best that out of love to goodnesse , are carried to goodnesse without looking to rewards , or disgrace , that followes , with a single eye . Labour therefore for patience , and not onely so , but for courage ; for the Moone goeth its course , and lets the dog barke : Wee have a course to runne , let us keepe our course constantly ; passe through good reports , and bad reports , be at a point , what the world thinkes , wee seeke applause at another theater then the world . Againe then , labour for sincerity under rebukes , that wee have a good aime , such an aime as Paul had : If I be mad and out of my wits ; he being earnest for his Master Christ , they count him out of his wits ; If I be out of my wits it is for Christ . If I be sober it is for you , the love of Christ constraineth me to be so . Get the love of Christ , and that will make a man care for nothing . If I goe beyond my self , it is to God : As David said , when he was mocked by Micholl : It is to the Lord , when he danced before the Arke . Bonus ludus a good dance , where Micholl scoffeth , and David danceth ; where gracious men magnifie God , and have Micholls to scoffe at them , it is bonus ludus : God will looke upon them , for it is to the Lord. Labour that our aimes be good , and it is no matter what the world judgeth of them . And when all will not doe , commend our credits to God by prayer , as wee commend our soules and conditions , so or reputations ; that he would take care of them , that hee would bring our righteousnesse to light , that it should shine out as the noone day . So David doth , hee complaines to God , and commendeth all to him , prayeth him to take part against his enemies , to right his cause ; and when wee have done that , wee have done our duty : yet with all hope for better things ; be content to passe under the world as unknowne men , and to be inwardly worthy , and passe as unknown men . Rich men if truly rich , they will applaud themselves in their bosomes , though the world disgrace them , yet at home I am thus furnish'd . And so a Christian that knoweth his worth , that he is a child of God , heire of heaven , that he is attended upon by Angels , that hee is a jewell to God in his esteem , to be absolutely the best thing in the world . Hee knoweth the worth of a Christian , and his owne worth as being a Christian ; he applauseth and comforteth himselfe , in that he knoweth he hath a hidden life , a state of glory hidden in Christ . Now it is covered with disgrace , and disrespect in the world , scorned and reproached , but what is that to him ? it is an hidden life , and for the present he knoweth his owne excellency , and therefore can passe through good report , and bad report . I care not for mans day saith Paul , there is another day to which I must stand . And thus if we do , as Peter saith , There is a spirit of glory shall rest upon us . The ground wee have of comfort under rebuke , and disgrace , there is a spirit of glory , what is that ? a large spirit inlarging our hearts , with inward comfort , inward joy , inward love of God. A spirit of glory shall rest upon you , and shall continue with you , as long as disgrace shall continue : hee opposeth this to all disgrace he meeteth with in the world . God putteth sometimes a glory and excellency upon his children under disgrace , and ill usage in the world ; that he will daunt the world , as Stephens face did shine , as the face of an Angell , which came from a spirit of glory that rested upon him , and expressed himselfe to be the servant of God , He that takes away from our good report , if we be good , he addeth to our reward : Our Saviour Christ saith as much . Blessed are you when you be ill spoken of , for great is your reward . THE Seventh Sermon . ISAIAH 25. 8. And the rebukes of his people shall he take away from all the earth : For the mouth of the Lord hath spoken it . THis is a great promise , and I pray you be comforted with it . For of all grief that Gods people suffer in the world , there is none greater than reproach , disgrace , and contumely , Movemur contumeliis plus quam injuriis : We are more moved with reproaches than injuries . Injuries come from severall causes , but disgrace from abundance of slighting . No man but thinks himselfe worthy of respect from some or other . Now slanders come from abundance of malice , or else abundance of contempt ; and therefore nothing stickes so much as reproaches , specially by reason of opinion , and fancy that raiseth them over high . Our Saviour Christ endured the Crosse and despised the shame . That shame that vaine people cast upon Religion , and the best things , they despise that , and make that a matter of patience : They knew the Crosse would not be shaken off , Persecution and Troubles must be endured , and therefore they endured the Crosse , and despised the shame . Now to bear Crosses take the counsell of the Holy Apostles , look up to him , consider Christ , and whatsoever disgrace in words or carriage wee shall endure , we are sure , ( though wee shall never know it , till wee feele it by experience ) The spirit of glory shall rest upon us , and rebuke shall be taken away . Ere long there will be no glory in heaven and earth , but the glory of Christ , and of his Spouse , for all the rest shall be in their owne place : as it was said of Judas , that he went to his place . Their proper place is not to domineere , but to be in hell , and ere long they shall bee there . Heaven is the proper element of the Saints , that is the place of Christ the head . And where should the body be , but with the head ? where the Spouse , but with the Husband ? I say this shall come to passe , that all the wicked shall be in their place , and all the godly in theirs , with Christ , and then shall the rebukes of Gods people be taken away . A great matter , and therefore it is sealed with a great confirmation , The Lord Jehovah hath spoken it ; therfore it must , and will be so : The mouth of the Lord hath spoken it . This is not in vaine added , for the Lord knoweth well enough we need it , to believe so great things that there is such a Feast provided ; And that there is such a victory over death our last enemy , and that there will be such glory , that all the glory shall bee Christs , and his Spouses , that the wicked that are now so insolent , shall be cast into their proper place with the Devill , by whose Spirit they are led : They bee great matters ; and there is great disproportion between the present condition , and that condition in heaven , and infidelity being in the soule , its hard to fasten such things on the soule , that so great things should be done ; but they are no greater than God hath said , and hee is able to make good his Word , The Lord hath said it ; and when God hath said it heaven and earth cannot unsay it ; when heaven hath concluded it , earth and hell cannot disanull it ; The mouth of the Lord hath spoken it , That is ▪ truth it selfe hath spoken it , that cannot lye . A man may lye , and be a man , and an honest man too , he may sometimes speak an untruth , it taketh not away his nature : But God who is pure truth , unchangable truth , truth it selfe , cannot lye . When we heare of great matters , as matters of Christianity be great matters , they be as large as the capacity of the soule , and larger too ; And yet the soule is large in the understanding , and affection too ; When wee heare of such large matters , wee need a great faith to believe them . Great faith needeth great grounds , and therefore its good to have all the helps we can . When we heare of great things promised , great deliverances , great glory ; to strengthen our faith , remember God hath spoken them ; He knoweth our weaknesse , our infirmity , and therefore helps us with this prop , The mouth of the Lord hath spoken it . Let us therefore remember , those great things are promised in the word of God , in the word of Jehovah , that can make them all good , that gives a being to all his promises : He is being it selfe , and gives being to whatsoever he saith ; he is able to doe it . Set God and his power against all opposition whatsoever from the creature , and all doubts that may arise from our owne unbeleeving hearts ; The mouth of the Lord hath spoken it . But yee will say , the Prophet Esay saith it , whose words they were . I answer , Isaiah was the Pen-man , God the mouth ; the head dictateth , the hand writeth ; Christ the head dictates , and his servant writeth : So that holy men write as they were inspired by the holy Ghost , a better spirit than their owne . Why doe yee look on me , saith Isaiah ? thinke not it is I that say it , I am but a man like your selves ; but the mouth of the Lord hath spoken it . VVee should not regard men , nor the Ministerie of men , but consider who speaks by men , who sendeth them , with what commission doe they come : Ambassadors are not regarded for themselves , but for them that send them . And therefore Cornelius said well ; We are here in the presence of God , to heare what thou wilt speake in the name of God , Acts 10. 33. And so people should come with that reverend expression , VVee are come in the presence of God the Father , Sonne , and Holy Ghost , in the presence of the blessed Angells , to heare what thou shalt say in the Name of God , by the Spirit of God. VVe are not to deal with men , but with God : And therefore he saith , The mouth of the Lord hath spoken it . Hence may this question be easily answered ; VVhence hath the Scripture authority ? VVhy from it selfe : it is the Word , it carryeth its owne Letters testimoniall with it . Shall God borrow Authority from men ? No , the Authority the Word hath , is from it selfe ▪ It hath a supreame authority from its selfe : And wee may answer that question , about the Judge of all controversies ; What is the supreame Judge ? the Word , the Spirit of God in the Scriptures : And who is above God ? It is a shamelesse ridiculous impudency of men , that will take upon them to be Judges of Scripture , as if man would get upon the Throne , and as a Judge there Judge . The Scriptures must judge all ere long , yea that great Antichrist . Now an ignorant man , a simple man , that perhaps never read Scriptures must judge of all controversies , yea , that that is the Judge of all , and of himselfe , the Word which is from the very mouth of God. You will aske me , how shall I know it is the Word of God , if the Church tells us not ? A Carrier sheweth us these bee Letters from such a man , but when wee open the Letter and see the hand and seale , we know them to be his . The Church knowes the Word and explaneth it , and when wee see and feele the efficacy of the Word in it selfe , then we believe it to be the Word ; for there is that in the Word , that sheweth it to bee the Word ; the Majesty that is in it , the matter that is mysterious , forgivenesse of sinnes through a mystery , forgivenesse of sinne , victory over death , life everlasting in the world to come ; great matters , which eye hath not seen , nor eare heard , nor entred into the heart of man. If it had not been revealed it could not have entred into the heart of Angels : It containeth such glorious transcending mysteries . And then againe the Word to all them that belong to God , hath the Spirit of God ▪ by which it passeth , rightly accompanying it , witnessing to the soule of man that it is so , and by a divine efficacy it is mighty in operation . What doth it in the heart ? It warmeth the heart upon the hearing , and speaking , and discoursing of it . As when the Disciples went to Emaus . It hath a heat of Spirit going with it to affect the heart with heavenly joy and delight : it hath power going with it by the Spirit to raise joy unspeakable and glorious : It hath a power to pacifie the soule amidst all troubles . When nothing will still the soule , the Spirit of God in the Word will doe it , by its divine power . Yea it will change a man from a beastly or devillish temper , to a higher , and happier estate , as you have it Isaiah 11. 6 , 7 , 8 , 9. It makes Lions Lambs , Leopards Kids ; And what is the ground of all ? In that very place , the earth shall be full of the knowledge of the Lord. The knowledge of God reconciled , is such a powerfull knowledge , that it hath a transforming vertue to alter mens dispositions . What was Paul before Conversion , and Zaccheus ? Therefore it is the Word , because it hath divine operation , to heat the soul , and raise the soule , and change the soule , and cast downe the soule , as low in a manner as hell , in sense of its owne miserie . It will make a Foelix to tremble ; a man that it doth not effectually worke upon . The Truths of it are so moving , that it will make a carnall man to quake . When Paul spake of judgement to come , of giving account of all that is done in the flesh , when a possibility of it was apprehended , it made Foelix to quake ; It makes mountains levell , and it fills up the valleyes : The Word can raise up the soule ; when man is as low as hell , and looketh for nothing but damnation , the Spirit with the Word will fetch him from thence : as the Jaylor , Acts 16. there was little between him and hell , What shall I doe to be saved ? Why believe in the Lord Jesus . And with these words there went out an efficacy ▪ he believed , and he afterward was full of joy . The first Gospell ever preached in pardon was by God himselfe : never was any creature so neare damnation as our first Father Adam , cast from the greatest happinesse ; Miserrimum est fuisse faelicem ; for he that enjoyed before communion with God and his Angells , having sinn'd , and having conscience of his sinne , considering his great parts , and apprehension of the state he had beene in , this must needs affect him deeply ; and being in this condition , the promise of the seed of the VVoman to breake the Serpents head revived him . There is a strange efficacy in the Gospell : The Roman Empire was the greatest enemy that the Church ever had . The ten Persecutions you see what they were , and yet notwithstanding the VVord grew upon them and never rested , the spreading of the Gospell , and the Spirit with it , till the Crosse got above the Crown , as it did in the time of Constantine , and so it continueth . And must not this be a divine word which hath this efficacy , to revive , comfort , change , cast downe , raise up againe , search secrets , search the ▪ heart to the bottome . A poore Ideot that comes to heare the word of God , when he heares the secrets of his heart laid open by the word , he concludes certainly b God is in you , and you are Gods Ministers . The word c divideth betweene the marrow and the bone , it arraigneth the heart before Gods Tribunall Seat. Those that are saved , it hath these effects in them that I have named . And if you ask how they know whether the word be the Word ? A man may answer , I have found it to be so , raising me up , comforting me ▪ and strengthening mee : I had perished in my affliction if the word had not raised mee . Principles are proved , you know , from experience , for they have nothing above them . There is no other Principle to prove the word , but experience from the working of it . How know you the light to be the light but by it selfe ? and that fire is hot , but by it selfe . Principles prove themselves onely by experience . And this Principle is so proved by it selfe , that there is no child of God but can say by experience , that the word is the word . If a man might goe to reason , one might bring that which could not be easily answered for the satisfaction of an Atheist . Let him but grant there is a God , hee will grant one thing in Religion or another . But let him grant there is a God and a Reasonable Creature , then there must be a service , a Religion ; and this service must bee according to some Rules prescribed ; for the superior will not be served as the inferior pleaseth : he must discover what good the superior intendeth , and what duties he expects : this must be revealed in some word ; God and the Reasonable Creature , and Religion , make a necessity of a word , and that must be the word we have , or another ; and what word in the world is probable to bee the word but this ? You will say it may be corrupt . The Jewes looked to the old Testament , that it should not be corrupted ; for they knew every sillable in it and preserved every letter . It is one part of their superstition , and God blesseth that superstition to take away all such cavills . For the New Testament the Jewes cared not for : but Hereticks on their side watch over it that there should be no corruption , they will so observe one another . But what are these reasons to those which the soule of a gracious Christian knoweth by the operation of the Word upon the heart ? And therefore let us regard it as the word of God , hear it as the word of God , read it as the word of God. A company of prophane wretches you shal have , the scums , and basest of the people , that will discourse , and to grace their Discourse , they must have Scripture phrases : but whose word is it ? it is the word of the great God. Eglon was a Heathen King , and yet when a Message came from God , hee arose up and made obeysance . Wee should never read the Word but with reverence , considering whose book it is , and that we must be judged by it another day . If it be the word , I beseech you consider what we say , and know that God will make every part of it good , there shall not a jot of it faile , nothing of it shall miscarry ; God speaketh all these words : And therefore if you be blasphemers you shall not carry it away guiltlesse , God hath said it ; if you continue not to obey you are under Gods curse , unlesse you repent you shall perish ; every threat God will make good ; you must repent and get into Christ , else perish eternally : God hath said it , and we may confirme it in the unfolding and reading of it , the time is comming for the execution of it , and then God is peremptory . Now God waiteth our leisure , and intreateth us , but if wee will not repent , wee shall have that Arrow in our sides that will never be gotten out till we dye in hell : whose sinnes are condemned in Scripture , they are condemned by God ; and whom we shut heaven to , by opening the Scriptures , God will shut heaven to . The opening of the Scriptures is the opening of heaven : If the Scripture saith , a man that liveth in such a sinne shall not be saved , heaven shall be shut to him , he is in a state of death , he is strucken , and remaineth in danger till he repenteth . How many live in sins against Conscience , that are under the guilt and danger of their sinnes , they be wounded , they be struck by the word ; there is a threat against their sinnes , although it be not executed ; and they be as much in danger of eternall death as a condemned Traytor , onely God suffers them to live , that they may make their peace , they have blessed times of visitation . O make use of it , it is the word of God , and know that God will make every part of his word good in threats , as well as in promises . Take occasion from hence likewise to shame our selves for our infidelity in the promises , when wee are in any disconsolate estate , we are in Jobs case , being in trouble the consolation of the Almighty seemed light to him ; These be the comforts of God. When we come to comfort some , though the sweet promises of the Gospell be opened , yet they doe not consider them as being the word , the consolations of the Almighty , and therefore they seem light to them . But it should not be so . Consider they be the comforts of the word , and therefore we should heare them with faith , labour to affect them , and shame our selves . Is this Gods word that giveth this direction , that giveth this comfort , and shall I not regard it ? Is it the consolation of the Almighty , and shall not I embrace it ? Therefore we should be ashamed , not to be more affected with the heavenly sweet things promised of God , than we are . A man that refuseth heavenly Comforts to imbrace comforts below , how should hee reflect upon himselfe with shame ? Hath God promised such things , God that cannot lye , and shall I lose my hope of all these glorious things , for the enjoying of the pleasures of sin for a season ? I professe my selfe to be a Christian , where is my faith ? where is my hope ? A man must acknowledge either I have no faith ; for if I had faith believing God speaking these excellent things , I would not venture my losse of them to get the enjoyment of poor temporary things here , for the good things promised in another world . Labour therefore to bring mens hearts to believe the word , and desire God to seale it to our soules , that it is so . I will give one direction : Labour for the Spirit of God that writ the word , that indited the word . Beg of God to ●eale to our soules that it is the word , and that he would sanctifie our hearts to be suitable to the word , and never rest till wee can finde God by his Spirit seasoning our hearts , so that the relish of our soules may suit to the relish of divine truths , that when wee heare them we may relish the truth in them , and may so feele the worke of Gods Spirit , that we may bee able to say , hee is our God. And when we heare of any threatning , we may tremble at it , and any sinne discovered , wee may hate it : For unlesse wee by the Spirit of God have something wrought in us suitable to the word , we shall never believe the word to bee the word . And therefore pray the Lord by his Spirit to frame our hearts to be suitable to divine Truths , and so frame them in our affections , that we may find the word in our joy , in our love , in our patience , that all may be seasoned with the word of God. When there is a relish in the word , and in the soule suitable to it , then a man is a Christian indeed to purpose ; till then men will Apostatize , turne Papist , turne Atheist , or any thing , because there is a distance betweene the soule and the word ; the word is not ingraffed into the soule , they doe not know the word to bee the word by arguments fetched from the word , and therefore they fall from the power of the word . But if we will not fall from divine truths get truth written in the heart , and our hearts so seasoned by it , and made so harmonious and suitable to it , that we may imbrace it to death , that we may live and dye in it . To goe on : In that day shall it be said , loe this is our God we have waited for him . Here is a gracious promise that shutteth up all spoken before . He spake of great things before : And now here is a promise of a day , wherein hee will make all things promised good to the soule of every believing Christian . In that day it shall be said , this is our God , wee have waited for him , he will save us . It is an excellent portion of Scripture to shew the gracious disposition that the Spirit of God will worke in all those that imbrace the gracious promises of God. The time shall come when they shall say ; Loe , this is our God , wee have waited for him , and now wee enjoy him . The points considerable are these . First of all by supposition that there bee glorious excellent things ? promised to the people of God ; Rich and precious promises of Feasting , of taking away the vaile of conquest over death by victory , of wiping away teares and removing rebukes : great things , if vve goe no farther than my Text. Secondly , these have ha● day vvhen they shall bee performed , vvhich is not presently ; for the end of a promise is to support the soule till the performance . God doth not onely reserve great things for us in another vvorld , but to comfort us in the vvay , doth reach out to us Promises to comfort us till vvee come thither . There is a time when he will performe them , and not onely a time , but there are likewise promises of performance : at that time the promises of these great things shall be performed . The next thing is , that God will stirre up in his Children a disposition suitable : That is , the Grace of waiting . As great things were promised before , so the soule hath a grace fit for it : Wee have waited for thee . And as they wait for them , while they are in performing , so they shall enjoy them : Wee have wayted for thee , and wee will bee glad in thy salvation . We shall so enjoy them , that we shall joy in them : Good things when they be enjoyed , they bee joyed in . Againe , wee shall rejoyce in our salvation ; wee shall glory in our God. After they bee a while exercised in waiting , then commeth performance , then they bee enjoyed , and they bee enjoyed with joy , in glorying in God. For that is the issue of a Christian , when hee hath what hee would enjoy , when hee enjoyeth it with joy , when the fruit of it is , that God hath his glory , and therefore the heart can rejoyce in his salvation . Then there is a day , as for the exercising of his people here by waiting : So there is a day of performing promises . In that day . That is , a day of all dayes : When that day commeth , then all Prophecies and Promises shall be accomplished to the uttermost . But before that great day , there is an intermediate performance of Promises assisted by waiting , to drop comfort to us by degrees : He reserveth not all to that day , there be lesser dayes before that great day . As at the first comming of Christ , So at the overthrow of Antichrist , the Conversion of the Jewes , there will be much joy ; but that is not that day , these dayes make way for that day . VVhensoever Prophecies shall end in Performances , then shall bee a day of joying and glorying in the God of our salvation for ever . And therefore in the Revelations where this Scripture is cited , Revelations 21. 4. is meant the Conversion of the Jewes , and the glorious estate they shall enjoy before the end of the world : We have waited for our God , and now we enjoy him . I , but what saith the Church there ? Come Lord Iesus come quickly : there is yet another come Lord , till wee be in heaven . So that though intermediate , promises bee performed here , yet there is another great day of the Lord to be performed , which is specially meant here . The last thing considerable in the words is the manner of expression : They are expressed full of life , and with repetition , to make them sure and more certaine , In that day it shall be said , this is our God , wee have waited for him , he shall save us : He bringeth them in speaking these words of affection . Indeed when wee come to enjoy the performance of Gods gracious promises , if we should live to see the fulnesse of the Gentiles come , and Jewes called , wee should speake of it againe , and againe : Affections are large , and few expressions will not serve for large affections . It will be no tautology to say , This is our God , wee have waited for him . Beloved , times are yet to come which may much affect the hearts of the Children of God. Howsoever we may not live to see the performance of these things , yet wee shall all live to see that day of Judgement , and then we shall say , This is our God , wee have waited for him . VVee now see God in the Promises , and then wee shall see him face to face whom wee have waited for in the Promises , and we shall see him in heaven for ever . Loe , this is our God , we have waited for him . VVhile we live here we are in state of waiting , wee are under Promises , and a condition under promises is a waiting condition ; a condition of performance is an enjoying condition . VVe are in a waiting condition till our bodies be raised out of the grave : for when vve dye vvee vvait for the resurrection of our bodies . VVe may say as Jacob vvhen he vvas dying , I have waited for thy salvation . VVe are in a vvaiting condition till body and soule bee joyned together at the day of judgement for ever . And therefore vve should labour to have those graces that are suitable for this condition . The things vve vvait for are of so transcending excellency , as glory to come , that they cannot bee vvaited for , but the spirit by the things vvaited for , fitteth us to vvaite for them . A man cannot vvait for glory of soule and body , but the Spirit that raiseth up faith to believe , and hope to vvait , vvill purge , and fit , and prepare him for that glorious condition . He that hath this hope purifieth himselfe , as hee is pure . Oh it is a quickning waiting , and a purging waiting ; it is efficacious by the Spirit to fit , and purifie his soule suitable to that glorious condition hee waits for . Where that is not , it is but a conceit ; a very slender apprehension of the glory to come will make men better . He that hath hope of heaven and happinesse under glory , it will make him suitable to the place hee looketh for . THE Eighth Sermon . ISAIAH 25. 8. He shall swallow up death in victory , and the Lord God will wipe away teares from off all faces , and the rebukes of his people shall he take away from off all the earth : for the Lord hath spoken it . And it shall be said in that day , loe , this is our God , wee have waited for him , and be will save us : this is the Lord , we have waited for him , we will be glad and rejoyce in his salvation . TO come closer to the particulars . It shall be said in that day , loe this is our God. The mouth of the Lord hath spoken gracious things before , hath promised a Feast , and an excellent Feast . Gods manner is first of all to give promises to his Church ; why ? his goodnesse commeth from his goodnesse , his goodnesse of grace commeth from his goodnesse of nature : He is good , and doth good . Now the same goodnesse of disposition which we call bounty , that reserveth heaven and happinesse for us in another world ; the same goodnesse will not suffer us to be without all comfort in this world : Because the knowledge and revelation of the glory to come hath much comfort in it . Therefore in mercy he not only intendeth performance of glory , but out of the same fountaine of goodnesse , he intendeth to reveale whatsoever is good for his Church in the way to glory . So that promises of good , come from the same goodnesse of God by which he intendeth heaven : For what moved God to come out of that hidden light , that no man can come into , and discover himselfe in his sonne ? The word in his promises to reveale his minde to mankinde , and make knowne what he will have us to doe , and what he will doe to us ? but onely his goodnesse is the cause of all . And therefore the end of promises in Gods intention is to comfort us in the way to heaven , that we may have something to support us ; they are promissa , quasi praemissa : They are promises and premises , and sent before the thing it selfe . Now here it commeth that the glory to come is tearmed the joy of heaven , and the glorious estate to come . You have need of patience , that you may get the promises ; heaven and happinesse is called the promises , because we have them assured in promises . The blessings of the New Testament are called promises ; as the children of the promise , yea the heires of glory ; because all is conveyed by a promise , therefore all happinesse is conveyed by a promise . Now the promises are of good things . They are for the spring of them , free , from Gods free goodnesse ; for the measure of them , full ; for the truth of them , constant , even as God himselfe that promiseth . And therefore wee may well build upon them . Before I goe any farther , I beseech you let us account the promises of the good we have to be our best treasure , our best portion , our best riches , for they be called precious promises ; not onely because they be precious in themselves , but because they are from the precious love of God in Christ to us . They are likewise for precious things , they are laid hold of by precious faith , as the Scripture calleth them , and therefore they are precious promises . Let us not onely account of our riches that wee have ; for what is that we have , to what wee speak of , to that wee have in promise . A Christian is rich in reversion , rich in bills , and obligations : Christ hath bound himselfe to him , and he can sue him out when he pleaseth . In all kinds of necessitie , he can sue God for good ; hee can goe to God and say , Remember thy promise Lord , wherein thou hast caused me thy servant to trust ; and can binde God with his own word . But I take this onely in passage as the foundation of what I am to speak . From the mouth of God you see the great promises delivered : and now we have waited for them . That which answereth promises , is expectation and waiting . The second thing therefore between the promises wherein God is a debter , and the performance , is , that there is a long time , a long day : oftentimes God takes a long day for performing of his promise , as 400 yeares Abrahams posterity went to be in Egypt . And it was 4000 yeares from the beginning of the world , till the comming of Christ , which was the promise of promises ; the promise of the seed , a great long day : And therefore Christ is said to come in the latter end of the world . Abraham had promise of a sonne , but it was not performed till he was an old man : Symeon had a promise to see Christ in the flesh , but hee was an old man , ready to yeeld up the ghost before it was performed . God taketh a long day for his promises ; long to us , not to him ; for to him a 1000 yeares are but as one day . The promises of God are long in performing ; for to exercise our faith , and our dependance to the full , to take us off from the creature , and to indeare the things promised to us , to set the greater price upon them when we have them . Many other reasons my be given , if I intended to inlarge my selfe in that point . A Christian hath a title to heaven , as soon as he is a Christian , he is an heire to heaven ; perhaps he may live here twenty , or fourty yeares more , before God takes him up to glory ; why doth he defer it so long ? The reason is , God will fit us for heaven by little and little ; and will perfume us as Esther was perfumed , before she must come to Ahasuerus : there were many weekes , and moneths of perfuming : So God will sweeten and fit us for heaven and happinesse . It is a holy place , God a holy God : Christ is that holy one ; and for us to have everlasting communion with God and Christ in so holy a place , requireth a great preparation . And God by deferring it so long , will mortifie our affections by little and little , and will have us die to all base things here in affection , before we die indeed . David had title to the Kingdom as soone as ever he was anointed ; but David was fitted to be an excellent King indeed , by deferring the performance of the promise till afterward : So in our right and title , and possession of heaven , there is a long time betweenl Our Saviour Christ was 34 yeers before he was taken up to heaven ▪ because hee was to worke our salvation : And he was willing to suspend his glory for such a time , that he might doe it ; to suspend his glory due to him , from the first moment of his conception : For by vertue of the union , glory was due to him at the first ; but because he had taken upon him to be a Mediator , out of love hee would suspend his glory due to him , that he might suffer . And so God by way of conformity , will suspend the glory due to us , that we may be conformed to Christ . Though wee have right to heaven , as soon as wee are borne , yet God will suspend the full performance of it ; because he will by correction , and by length of time subdue by little and little that which maketh us unconformable to our head . And can we complaine for any deferring of heaven when wee are but conformed to our glorious head , who was content to be without heaven so long . But to goe on . As there be gracious and rich promises , and they have long time of performance to us , and hope deferred makes the soule languish . So God vouchsafeth a spirit to fit that expectation of his , a spirit of hope and waiting : And this waiting hath something perfect in it , and something imperfect ; it is a mixt condition . There is good , because there is a promise ; for a promise is the declaration of Gods wil concerning good : But because it is a promise of a thing not performed , there is an imperfection . So there is a mixture in the promise , and a mixture in the grace , hope , and expectation , and waiting , is an imperfect grace . That there be glorious things , it is perfection of good ; that we have them not in possession , that is the imperfection . So that hope is somthing , but it is not possessed ; a promise is something , but it is not the performance . A seed is somthing ; but it is not the plant . Thus God mixeth our condition here of perfection and imperfection ; hee will have us in state of imperfection , that wee may not thinke our selves at home in our Countrey , when wee are but in our way : Therefore he will have us in a state of imperfection , that wee may long homeward ; yet hee will have it a state of good , that we may not sinke in the way . And not onely promises ; for in the way to heaven , God keeps not all for heaven , he lets in drops of comfort oftentimes in the midst of misery , hee doth reveale himselfe more glorious and sweet then at other times : there is nothing reserved for us in another world , but wee have a beginning , a taste , an earnest of it here , to support us , till wee come to the full possession of what remaineth . Wee shall have full communion of Saints there ; wee have it here , in the taste of it : Wee know what it is to be acquainted with them that be gracious spirits : Wee have praising of God for ever there ; we know the sweetnesse of it here , in the house of God , which made David desire this one thing , that hee might dwell in the house of God , to visit the beauty of God , &c. There wee shall have perfect peace ; here we have inward peace , unspeakable and glorious ; a peace that passeth understanding in the beginning of it : There we shall have joy without all mixture of contrariety ; here we have joy , and joy unspeakable and full of glory . There is nothing in heaven that is perfect , that is sweet and good , and comfortable , but we have a taste , and earnest of it here . The spirit will be all in all there , there is somthing of it in us now : more light in our understandings , more obedience in our wills , more and more love in our affections , and it is growing more and more . And therefore all is not kept for time to come : we have somthing beginning here , besides promises ; there is some little degrees of performance ; so that the state between us and heaven , is a state mixt of good , and imperfection . Now God hath fitted graces suitable to that condition , and that is expectation , or waiting , a fit grace , and a fit disposition of soule from imperfect condition , that is afterwards to be perfected ; for fruition is the condition of perfect happinesse , not of waiting : for waiting implieth imperfection . This waiting carrieth with it almost all graces , waiting for better times in glory to come , it hath to support it . It is a carriage of soule that is supported with many graces . For first we wait for that we believe , we have a spirit of faith to leade to it : And then we hope , before we waite , and hope is the anchor of the soule that stayeth the soule in all the waves and miseries of the world ; it is the helmet that keeps off all the blowes : This hope issues from faith for what we believe , we hope for the accomplishment of it . So that all graces make way for waiting , or accompany it . The graces that accompany the waiting for good things in time to come , are patience , to endure all griefes between us and the full possession of heaven . Then long suffering , which is nothing else but patience lengthned , because troubles are lengthned , and the time is lengthned : So there is patience , and patience lengthned , which we call long suffering ; and then together with patience and long suffering , there is contentment without murmuring at the dispensation of God ; something in the soule that he would have it to be so . Hee that hath a heart to rise , because hee hath not what hee would have , hee doth not wait with that grace of waiting , that issueth from a right spring . God reserveth joy for the time to come , for our home , wee should be content to have communion with God and the soules of perfect men ; and not murmure though God exerciseth us with many crosses here . And therefore the Scripture calleth it a silence , In silence and in hope shall be your strength . The soule keepeth silence to God in this waiting condition , and this silence quells all risings in the soule presently : As David , my soule kept silence unto the Lord. It will still all risings of the heart , issuing from a resignation of the soule to God , to doe as he will have us to doe : So it implieth patience and long suffering , contentment , holy silence , without murmuring and repining . And then it implies watchfulnesse over our selves , ( till wee come to the full accomplishment of the promises ) that we carry not our selves unworthily in the meane time : That wee should not spend the time of our waiting in wickednesse , to fetch sorrow from the devill , and the world to comfortus , or to be beholding to Satan . This is no waiting , but murmuring , and rebellion , when in crosses and discomforts we cannot be content , but must be beholding to the Devill : so there must bee watchfulnesse ; and not onely so , but fruitfulnesse in waiting . For he waits , that waiteth in doing good , that waiteth in observance ; hee waiteth for his Masters comming , that is , doing his duty all the time in a fruitfull course of observance and obedience ; else it is no waiting : waiting is not meerly a distance of time , but a filling up of that time with all gracious carriage , with obedience , and with silence , with long suffering and contentment , and watchfulnesse wee take not any ill course , and observance , and with fruitfulnesse , that wee may fill up times of waiting , till performance , with all the graces , that we may have communion with God. It is another manner of grace then the world thinks . What is the reason of all the wickednesse of the world , and barrennesse , and voluptuousnesse , but because they have not learned to wait ? They heare of good things , and precious things promised ; but they would have present payment , they will have somthing in hand . As Dives , sonne , sonne , thou hast had thy good things here ; they will have their good things here . And what is the reason of wickednesse , but because they will have present pleasures of sinnes . Wee must preferre the afflictions of Christ before the pleasures of sin . Now that shortnesse of spirit to have reward here , is the cause of all sinne : They have no hope , nor obedience , nor expectation to endure the continuance of diuturnity ; where then is patience , and hope , and contentment ? The character of a Christian is , that he is in a waiting condition , and hath the grace of waiting ; others will have the pleasures of sin , their profits and contentments , else they will cracke their consciences , and sell Christ , God , heaven , and all . A Christian as he hath excellent things above the world , so he hath the grace of expectation , and all the graces that store up , and maintain that expectation till the performance come . And therefore it is an hard thing to be a good Christian , another thing then the world taketh it to be : For marke I beseech you , what is between us and heaven , that wee must goe through , if ever wee will come there : Between us and heaven , the thing promised , there be many Crosses to be met withall , and they must be borne , and borne as a Christian should doe ; Through many afflictions we must enter into the kingdome of Heaven . Besides crosses , there be scandalous offences , that be enough to drive us from profession of Religion without grace . Sometimes good men by their failings , and fallings out , they fall into sinne , and fall out ; and that is a scandall to wicked men . Oh say they , who would be of this Religion , when they cannot agree among themselves : This is a great hinderance and stop . It is a scandall and rubbe in the way , not so much in themselves ; wee are full of scandall our selves , catch at any thing , that we may except against the best waies ; there is a root of scandall in the hearts of all , because men will not goe to hell without reason . Now because wee are easie to take offence , rather then wee will be damned without reason , it is not easie to hold out . Besides this , Satan plies it with his temptations from affliction , and from scandall ; he amplifies these things in the fancy : who would be a Christian ? Yee see what their profession is ; And so hee maketh the way the more difficult . And then againe , looke at our owne disposition to suffer , to hold out , to fix ; there is an unsetlednesse , which is a proper infirmity in our natures since the fall : we love variety , wee are inconstant , and cannot fix our selves upon the best things , and wee are impatient of suffering any thing . Wee are not onely indisposed to doe good , but more indisposed to suffer any ill ; the spirit must helpe us over all this , which must continue all our life long , till wee be in heaven , something or other will be in our way : now the Spirit of God must helpe us over all these afflictions . We shall never come to heaven to overcome afflictions , and scandals , and temptation , which Satan plies us here withall . And then to overcome the tediousnesse of time ; this needeth a great deale of strength : now this grace of expectance doth all . And therefore it is so oftentimes stood upon in Scripture ; in Isaiah , and in the Psalmes , how often is it repeated , Psal . 77. last , Wait on the Lord , if he tarry wait thou . The Lord will wait for them that wait for him ; and it is the character in Scripture of a Christian . Moses , he saith , such as waited for the consolation of Israell before Christ came in the flesh , such a one , is one that waiteth for the consolation of Israell . To have a gracious disposition , and a grace of waiting was the character of good people . Now since the comming of Christ , the character of the New Testament , is , to wait for Christs appearance . There is a Crowne of glory for me , and not onely for me , but for all them that love his appearance . That is an ingredient in waiting , when we love the thing we wait for . And so Titus 2. last , The grace of God that teacheth to deny ungodlinesse and worldly lusts , and to live holily , and justly , and soberly in this present evill world , looking for , and waiting for this glorious appearing of Jesus Christ . So that looking with the eye of the soule , partly on the first comming of Christ , which was to redeeme our soules , and partly upon the second , which is to redeeme our bodies from corruption , and to make both soule and body happy , it makes a man a good Christian : For the grace of God on the first , teacheth us to deny ungodlinesse ; and looking for Christs appearing , maketh us zealous of good workes . You have scarce any Epistle , but you have time described for looking for the comming of Christ ; As Jude , Preserve your selves in the love of God and wait for the comming of Christ . So that as there be gracious promises , and a long day for them , God vouchsafeth grace to wait for the accomplishment of them . Now as God giveth grace to wait , so he will performe what wee waite for ; As they say here , wee have waited , that is the speech of enjoying . God will at length make good what hee hath promised ; and what his truth hath promised , his power will performe . Goodnesse inclineth to make a promise , truth speakes it , and power performeth it . As you shall see here . Wee have waited , &c. In God there is a mouth of truth , a heart of pitty , and an hand of power ; these three meeting together , make good whatsoever is promised : Hee will fulfill the desires of them that feare him . The desires that God hath put into his Children , they be kindled from heaven ; and he will satisfie them all out of his bowells of pitty and compassion : hee will not suffer the creature to be allwaies under the racke of desire , under the racke of expectation , but hee will fulfill the desire of them that feare him . And therefore learne this for the time to come . Though wee waite , God will performe whatsoever wee waite for ; And therefore , loe , wee have waited for him . As there is a time of promising , so there is a time of performing ; as there is a seed time , so there is a time of harvest . There is a succession in nature , and a succession in grace ; as the day followeth the night , and the Sabbath the weeke , and the Jubile such a terme of yeares ; and as the triumph followeth the warre ; and as the Consummation of Marriage followeth Contract ; so it is a happy and glorious condition , above all conditions here on earth . Therefore in this text you have not onely the seed time of the Christian ; wee may sow in teares , and an expectation , as in sowing : But here is likewise the harvest of a Christian ; as there is time of sowing , so there is time of reaping ; as time of waiting , so of injoying . Wee have waited , and now loe , we have what we waited for . But why doth not the Holy Ghost set downe a certain time , but leaveth it indefinite , In that day . God keepes times and seasons in his owne power ; the point of time in generall he leaveth it , There is a day ; but the point and moment of time he keepeth in his owne power . It is enough to know there is a day , and a day that will come in the best season ; Gods times is the best time . When judgments were threatned upon the wicked , they say , Let us eate , and drinke , for to morrow wee shall die . So Saul , to morrow thou shalt die , and was he the better ? So where there is a certain time of Gods comming in judgement , godly men would not be the worse , and wicked men never the better . Thetefore God reserveth it indefinite , In that day . There is a day , and it is a glorious day , a day of all dayes , a day that never will have night , a day that we should thinke of every day ; That day , by way of excellency . And before that day there be particular dayes in this world , wherein God sheweth himselfe , and fulfills the expectation of his children , to cherish the grand expectation of life everlasting . As in times of trouble they expect of God , and wait for deliverance in Gods time , and they must be able to say , Loe , wee have waited Because it is a beginning and pledge of the great performance that shall be consummate at that great day , and of all the miseries that shall then be removed : So there is a day when the Jewes shall be converted , and the fulnesse of the Gentiles brought in , and the man of sinne discovered , and consumed by the breath of Christ . And when the Church of God seeth them , they may say , Loe , we have waited for the Lord , and loe , hee is come , that we looked for is now fulfilled : So that God reserveth not the fulfilling of all the promises to the great day of all dayes , but even in this life hee will have a that day . And it were very good for Christians in the passages of their lives , to see how God answereth their prayers , and delivereth them . Let them doe as the Saints in the Old Testament , that gave names to places where they saw God ; As Penuell hee shall see God , and Abraham , God will be seen in the Mount. So Sampson and others they gave names to places where they had deliverance , that they might be moved to bee thankfull . A Christian taketh in all the comforts of this life to believe the things of the last great day . Loe , we have waited for him . That shall be a time of sight , and fruition , of full power , and full joy , which is reserved for heaven ; then we shall say , Loe , behold this is the Lord. The more we see God here , the more wee shall see him hereafter . There be many wayes of seeing , so as to say , Loe , this is the Lord. We may say from the poorest creature , Loe this is the Lord , here are beams of his Majesty in the works of his Justice and Mercy , Loe here is the Lord. The Lord hath brought mighty things to passe , the Lord is marvailous loving to this Children . Behold and see the salvation of the Lord. We may say , Loe here , and see something of God in every creature , no creature but hath something of God. The things that have but meere being , have something of God ; but the things that have life have more of God : And so in some there is more , in some lesse of God. But in the Church of God specially , wee may see his going in the Sanctuary ; Loe this God hath done for his Church . And in the Sacraments we may say , I have seen the Lord , and felt the Lord in his Ordinance by his holy Spirit . Wee doe all this before we come to see him in heaven : but that is not meant specially . We shall say , Loe , this is the Lord , when we shall see him in heaven , all sight here leadeth to that sight . Faith hath a sight here , but it is in the Word and Sacrament , and so imperfect ; but the sight in heaven is immediate and perfect , and therefore opposed to faith . VVee live by faith , and not by sight , in heaven we shall live by sight ; not that we live not by sight here in some degree , for the lesser sight leadeth to the greater sight , But in comparison of sight in heaven , there is no sight . The Scripture speaketh of sight of God comparatively : Moses saw God , that is , more than any other : And Jacob saw God , that is , comparatively more than before , but not fully and wholly . VVee can apprehend him , but not comprehend him , as they say ; wee may see something of it , but not wholly : but in heaven we shall have another sight of God , and then wee shall say , Loe , this is the God we have waited for ; wee shall see Christ face to face . Beloved , that is the sight indeed . And if yee will aske me whether wee shall see God then or no ; Consider what I said before , this is the God wee have waited for in obedience , and fruitfully . If we shall be ravished with the sight of God , surely if we see him here we may see him there : VVe see him with the eye of faith , we see him in the Ordinance , wee have some sight of God that the world hath not , God discovereth himselfe to his children , more than to the world , And therefore they say , thou revealest thy self to us , not unto the world . A Christian wonders that God should reveale his love , and mercy , and goodnesse to him , more than to others . And therefore if wee belong to God , and shall see him hereafter , wee must see him now , as we may see him , we must have some knowledge of him : And if wee see God any way , all things in the world will be thought of no request in comparison of the Communion of God in Christ . As Isaiah 14. We have seen the Lord , and what have wee to doe with Idols ? The soule that hath seene Christ , growes in detestation of sinne , and loatheth all things in comparison . And then againe , if we shall ever see God in glory , in this glorious and triumphing manner , This is the Lord , This sight is a changing sight . There is no sight of God , but it changeth , and alters to the likenesse of God. When he calls to look up to him , and he looks on us in favour and mercy . The best fruit of his favour is grace , of peace , and joy , for these be beames that issue from him , grace , as beames from the sunne . But where-ever God lookes with any favour , there is a conformity to Christ , a gracious , humble , pittifull , mercifull , obedient disposition , which is an earnest of the Spirit of Christ . And there is a study of purity , of a refined disposition from the pollutions of the world ; The pure in heart shall see God , they that hope to see God for ever in heaven , will study that purity that may dispose , and fit them for heaven . And there is such a gracious influence in it that they that hope for heaven , the very hope must needs helpe to purifie them . As there is grace suitable to waiting , so there is an influence from the things hoped for , to give vigor to all grace : As all the graces of a Christian fit and inable him for heaven ; so hope of heaven yields life to all grace . There is a mutuall influence into these things . God vouchsafeth discovery of these glorious things , to helpe us to wait , to be patient , and fruitfull and abundant in the work of the Lord. And the more wee wait fruitfully and patiently , and silently , the more wee see of heaven . So that as in nature , the seed bringeth the tree , and the tree the seed ; so in the things of God one thing breeds another , and that breeds that againe ; so that waiting and grace fit us for heaven , and the thought of heaven puts life and vigor into all the graces that fit us for heaven . What is our faith to those glorious things we shall see hereafter ? what is patience , but for consideration of that ? what is hope , but for the excellency of the object of hope ? And what were induring of troubles , if something were not in heaven to make amends for all ? They help us to come to glory , and the lively hopefull thoughts of those things , animate and enliven all the graces that fit for heaven . If ever we shall hereafter possesse heaven , and say , Loe , this is he we have waited for , wee must see him here so , as to undervalue all things , to see him with a changing sight , for the object of glory cannot bee revealed , but it will stirre up a disposition suitable to glory ; if this bee not , never hope for a sight of him in heaven . And therefore let mee intreat , and beseech you , with the Apostle Paul , to look to the end , look to the maine chance , that can come in this world , and that shall come hereafter . It is wisedome to looke to the end . A man that buildeth an house , will thinke of the end , that is , dwelling , and habitation , that he propoundeth . We are for everlasting communion with God ; we are to be perfect , as in grace , so in glory . Heaven is our element , we rest not till then , we are in motion till then , that being our station . Then thinke often of this , never to rest in any intermediate Condition , because we are in waiting , till we come to that condition . Let us so carry our selves , that we may say , this we waited for , it is the glory wee expected . It is our wisdome often to have the end of our lives in our eyes that wee may bee helped to waite patiently , cheerefully , and comfortably , till the consummation come when all promises shall end in performance , when all that is ill , and imperfectly good shall bee removed , a consumption of ill , and a consummation of all good . Oh have that day in our eyes , that day of all dayes , and the very thoughts of it will fit us for the day . The thoughts of our end will fit and stirre us up to all meanes tending to that end . Physicke is good , if it tend to health : The very thoughts of that prescribes order , and meanes . Wee read , Seek the Kingdome of Heaven first , and all other things shall bee added to you . The thought of the end prescribes order to all meanes , and it prescribes measure , How to use the World , as though I used it not : for the thoughts of my end stirre mee up to use all courses suitable to that end . And therefore the best wisedome in Christians is often to prefixe the end , and to bee content in no grace , nor comfort , as it is in a way of imperfection , but to look upon every grace , every comfort , every good , as it tends to perfection . David desired not to dwell in the House of God for ever , because hee would terminate his desire in the house of God here , but hee aimeth at Heaven . And so when the Saints of God bound and terminate their desires and contentment , it is with reference to the last day , the rest of a Christian , beyond which they cannot goe , even communion with God himselfe . THE Ninth Sermon . ISAIAH 25. 9. And it shall be said in that day , loe , this is our God , wee have waited for him , and he will save us : this is the Lord , we have waited for him , we will be glad and rejoyce in his salvation . IN the worst age of the Church , that the Church may not be swallowed up with fear , in the worst times , God doth prepare promises for his people . It was the case of our blessed Saviour himself to his poore Disciples , that they might not be overwhelmed with sorrow . Therefore hee addeth Sacraments to Passeover , and the New Testament to the Old , and all to confirme faith , knowing that our hearts are very subject to be danted . The Lord promiseth here a feast of fat things , and all things pertaining to a Feast , the best of the best , and removall of all that may hinder joy , as taking away the vaile , which hinders them from the sight of it . And then death is swallowed up in victory , as it is already in our head , who is gloriously triumphing in heaven : And then all teares shall be wiped from all faces . There is a vicissitude of things , they are now in a valley of teares , but it will not be alwayes thus , time shall come when all teares shall be wiped away ; and the cause of all teares are sorrow . The rebukes of his people shall be taken away , the scandall that lyeth upon the best things shall be taken away . The worst things goe under a better representation , and the best things under a vaile , but one day as things are , they shall be . The God of truth will have truth to be cleare enough ; And all this is sealed up with the highest Authority that admits of no contradiction . The Lord of Hosts hath spoken it . We came the last day to these words ; Loe this is our God , &c. Wherein we may consider first of all , That God hath left to his Church rich and precious promises , such as is spoken of before . A feast , and removall of all hinderances whatsoever . He not only vouchsafeth heaven when we dye , and eternall happinesse , but in this world in our way he vouchsafes precious promises to support our faith , that we may begin heaven upon earth . What these promises are , we shewed the last day . The second observation was , in that Gods people are here in a state of expectation . It shall be said , loe we have waited for him . We are in a condition of waiting while we live in this world , because we are not at home ; our state requires waiting , heaven requires setlednesse and rest : There all appetites , all desires shall be satiated to the full : Our estate here is a passage to a better estate , and waiting is a disposition fit for such a condition . And in this there is good , and imperfection ; good , that we have something to wait for , imperfection , that we are to wait for it , that we have it not in fruition , and till we be in heaven we are in a state of waiting . In the Revelations , Come Lord Jesus , come quickly , there is a glorious state of a Church set forth , but while all is done , it hath not what it would have . We cannot be in such a state in the world , but there is place for a desire , namely immediate and eternall communion with Christ in heaven . And therefore it shall be said in that day , loe this is our God , we have waited for him . I will adde a little to this state of waiting before I goe farther . God will not have our condition presently perfect , but have us continue in a state of waiting . First of all , it is his pleasure that we should live by faith , and not by sight . We have sence and feeling of many things , he reserveth not all for heaven ; how many sweet refreshments have we in the way ? but the tenor of our life is by faith , and not by sight . God will have us in such a condition . Again , we are not fitted for sight of the glory to come here : our vessels are not capable of that glory . A few drops of that happinesse so overcame Peter in the transfiguration , that he knew not himselfe . God is so good to us that he would have us enjoy the best at the last ; the sweeter is heaven , by how much the more difficult our way thither is : Heaven is heaven , and happinesse is happinesse , after a long time of waiting ; For waiting enlargeth the capacity and desires of the soule to receive more , it commendeth the happinesse afterwards . And therefore God keepeth the best for the last , because he will never interrupt the happinesse of his children , when they be in heaven , there is a banishment of all cause of sorrow . Hee will have a distinction between the Church-militant and Triumphant : He will traine up his children here , before he bringeth them to heaven ; he will perfume his Spouse , and make her fit for an everlasting communion with him in heaven . The third thing is , that as there be promises , and these promises are not presently fulfilled , which put us in a state of waiting : so God giveth grace to uphold in waiting . Waiting is not an empty time , to wait so long , and no grace in the meane time ; but waiting is a fitting time for that we are to receive afterwards . We see in nature , In the winter , which is a dull time to the spring , and harvest , and the times are very cold ; yet it ripens and mellowes the soile , and fits it for the spring . There is a great promotion of harvest in winter , it is not a meere distance of time : so between the promise and heaven it selfe , it is not a meere waiting time , and there is an end ; but it is a time which is taken up by the spirit of God in preparing the heart in subduing all base lusts , and in taking us off from our selves , and whatsoever is contrary to heaven . The time is filled up with a great deale of that which fits us for glory in heaven . The gracious God that fits us for heaven , and heaven for us , fits us with all graces necessary for that condition . As faith to beleeve , patience to wait for , and to depend on that which he seeth not to be above sence ; a grace of hope to wait for that which he believeth to be an anchor to his soule in all conditions whatsoever : And then a grace of patience to wait meekly all the while : And then long-suffering patience lengthened out . As the tediousnesse is long between us and heaven , so there be lengthening graces . We would have all presently , How long Lord , how long . We are so short , even David and others , and therefore God giveth grace to hold out and lengthen our spirituall faith , and hope and perseverance , and constant courage to encounter with all difficulties in the way . When the spirit of a man beholds heaven , and happines , and God , it makes him constant in some sort , as the things he beholdeth , for the spirit transformeth him to the object . Now he beholds a constant Covenant : And as faith looks upon a constant God , constant happinesse , and constant promises , it frameth the soule suitable to the excellency of the object it layeth hold upon . And then the spirit of God in the way to heaven , subdueth all evill murmurings , and exceptions , in suffering us not to put forth our hands to any iniquity , though we have not what we would have , he keeps us in a good and fruitfull way ; for to wait , is not only to endure , but to endure in a good course , fitting us for happinesse , till grace end in glory . In the fourth place , God will performe all his promises in time . As the Church saith here , This is the Lord , we have waited for him . Now he hath made good whatsoever he hath said . To inlarge this point a little . As there is a time of waiting , so there will be a time when Gods people shall say , Lee this is the Lord , we have waited for him . Why God is Jehovah , a full and pregnant word , a word of comfort and stay for the soule , in this word Jehovah . He is a God that giveth a being to all things , and a being to his word , and therefore what he saith , he will make good : He is Lord of his word . Every mans word is , as his nature , and power , and abilitie is , the word of a man , or the word of an honest man , but being the word of a God , he will make all good . And then he will make all good , because he is faithfull . God , he saith it , and he will doe it , you need no more reason then pitty to his people , his bowels of compassion ; the hearts of people would faile , if he should stay too long . And therefore out of his bowels in his time , which is the best time , not only because he is faithfull , but because he is loving and pittifull , he will make good all his promises . And then he will doe it ; for what is grace , but an earnest of that fulnesse we shall have in heaven ? What is peace here , but an earnest of that peace in heaven ? And what is joy here , but an earnest of fulnesse of joy for evermore ? And wil God lose his earnest ? Therfore we shall enjoy what God hath promised , and we expect , because we have the earnest . It is not a pledge only , for a pledge may be taken away , but an earnest which is never taken away , but is made up in the full bargain . Grace is made up in glory , as beginnings are made up with perfection . Where God layeth a foundation , he will perfect it . Where God giveth the first fruits , he will give the harvest . But it will be a long time before , because he will exercise all grace to the uttermost . You see how Abraham was brought to the last . In the mountaine God provideth for a sacrifice , when the knife was ready to seise on Isaacks throat . We should answer with our faith Gods dealing , that is , if God deferre let us wait , yea wait to the uttermost , wait to death . He is our God to death , and in death , and for ever . If God performe his promise at the worst , then , till we are at the lowest we must wait . And therefore one character of a child of God from others is this . Give me the present , saith the carnall beastly man , the world , but Gods people are content to wait , he knoweth what he hath in promise is better then what he hath in possession . The gleanings of Gods people are better then the others harvest . The other cannot wait , but must have present payment : Gods child can wait , for he liveth by faith . And therefore we should learne patiently to wait for the performance of all Gods promises . And to direct a little in that , remember some rules , which every man may gather to himselfe , as Gods time is the best time . Deus est optimus arbiter opportunitatis , The best descerner of opportunities . And , in the mountain will God be seen . Though he tarry long , he will come , and not tarry over-long , and then all the strength of the enemy is with God : Robur hostium apud Deum , The strength of the enemy is in his hand , he can suspend it when he pleaseth . Then though God seemes to carry things by contrary wayes to that he promiseth , which makes waiting so difficult , yet he will bring things about at last . He promiseth happinesse , and there is nothing but misery ; he promiseth forgivenesse , and opens the conscience to cry out of sinne . I but Luthers rule is exceeding good in this case ; Summaars , the greatest art of a Christian is , credere credibilia , &c. & sperare dilata , to hope for things a long time , and to beleeve God when he seemeth contrary to himselfe in his promise . But though God doth deferre , yet in that day he doth performe , it is set downe indefinitely , for it is not fit we should not be acquainted with the particular time . And therefore he saith , in that day , he sets not downe a particular time , but in that day wherein he meaneth to be glorious in the performance of his promise . There is a time , and a set time , and there is a short time too , in regard of God , and a fit time . If the time were shorter then God hath appointed , then it were too short , if longer , too long . My times , saith David , are in thy hands . If they were in the enemies hands , we should never be out : If in our owne , we would never enter : If in our friends , their good will would be more then their ability . But my times , he saith not , my time , but my times are in thy hands , that is , my times of trouble , and times of waiting . And it is well they be in Gods hands , for he hath a day and a certaine day , and a fit day to answer the waiting of all his people . And when that day is come , you see how their hearts are inlarged , they will say , This is the Lord , we have waited for him . When God meaneth to performe his promise either in this world , or in the world to come , the world to come specially , when there shall be consummation of all promises , God shall inlarge the hearts of his people . This is the Lord , we have waited for him , This is the Lord ; he repeats it againe and againe . Our soule is very capable being a spirituall substance , and then God shall fill the soule , and make it comprehend misery , or comprehend happinesse , when every corner of the soule shall be filled , and then having bodies too , it is fit they should have a part ; so the whole man shall expresse forth the justice or mercy of God. For the nature of the thing it cannot be otherwise , every member of the body shall be fit to glorifie God. What the Psalmist saith of his tongue , Awake my glory , he may say of every member , doe thy office in glorifying the Lord , and rejoycing in the Lord : Pectus facit disertos , The heart makes a man eloquent and full : so the performance of any promise fils the heart so full of affections , the affections are so inlarged , and therefore we must not have affections to a Court-kind of expressions , as they in old time , and the like Court-eloquence , when men might not speake fully . But when joy possesseth the heart to the full , there be full expressions . This is the Lord , this is the Lord , let us rejoyce in him . And therefore there seemeth so many tautologies in the Psalmes , though they be no tautologies , but meere exuberancies of a sanctified affection . Oh beloved what a blessed time will that be , when this large heart of ours shall have that that will fill it ! When the best parts of us , our understanding , will and affections shall be carried to that which is better and larger then it selfe , and shall be as it were swallowed up in the fulnesse of God! And that is the reason of the repetition of the word , This is the Lord , this is the Lord. And it followeth , We will rejoyce and be glad in his salvation . When a gracious heart is full of joy , how doth he expresse that joy ! A wicked heart , when it is full of joy , is like a dirty river that runs over the banks , and carrieth a deale of filth with it , dirty expressions . But when a gracious heart expresseth it selfe being full of joy , it expresseth it selfe in thanks and praises , in stirring up of others : Loe this is our God , we will rejoyce and be glad in his salvation . Is any merry , saith the Apostle Saint James , Let him sing . God hath affections for any condition : Is a man in misery ? let him pray . This is a time of mourning . Doth God performe any promise , and so give cause of joy ? let him sing ; there is action for every affection , affection for every condition ; And this may stirre us up to begin the imployment in heaven , on earth here . We shall say so in heaven , Loe this is the Lord , we have waited for him . For every performance of promises , be much in thankfulnesse . Our conversation is in heaven , saith the Apostle : And what is the greatest part of a Christians conversation , but in all things to give thankes . Here the Holy Church saith , their matter of praise was too big for their soule , and therefore they brake out in this manner . And so oftentimes a child of God , his heart is so full , that it is too big for his body in the expression of matter of praise . But it is his comfort , that in heaven he shall have a large heart , answerable to the large occasion of praise . I will not inlarge my self in the common place of thanks-giveing . In this condition we can never be miserable , for it springs from joy , and joy disposeth a man to thankfulnesse , and upon thankfulnesse there is peace , and can we be miserable in peace of consceince ? Therefore saith the Apostle , in all things give thanks , and let your requests be made knowne to God , and what will follow upon that , when I have made knowne my requests and paid my tribute of thanks ? then the peace of God which passeth understanding shall guide your minde . When we have paid to God the tribute we can pay him , then the soule , as having discharged a debt , is at peace . I have prayed to God , I have laid my petition in his bosome , I am not in arrerages for former favours , therefore the peace of God which passeth all understanding shall keepe your hearts and mindes . Hanna had prayed once , went not away but prayed againe ; the happinesse of heaven followeth the actions of heaven , praisings being the maine imployment of heaven , the happinesse and comfort of heaven followeth . And howsoever these promises be fulfilled in heaven , yet they have a graduall performance on earth ; For he speaks certainly of the state of the Jewes yet to come , wherein there shall be accomplishment of all these promises . We have waited for him , he will save us . Experience of Gods performance stirs them up still to waite for him , and rejoyce in his salvation . Experience stirs up hope . The begining of a Christian , and midst , is to hope for the end ; and surely our beginning should helpe the latter end ; all a Christians life should helpe the end , all former things should come in , and helpe his latter . Beloved , we are too backward that way to treasure up the benefit of experience ; there be few of yeares , but might make stories of Gods gratious dealings with them , if all were kept ; the comforts past , and for time to come , and all little enough . It was Davids course , thou art my God from my mothers wombe , and upon thee have I hanged over since I was borne , faile me not when I am old . Goe along with Gods favours , and use them as arguments of future blessings . As former victories are helps to get the second victory . Every former favour helpeth to strengthen our faith . In the next , God is an inexhausted fountaine , and when we have to deale with an infinite God , the more we take of him , the more we offer him . It is no good plea to say , you have done courtesies , therefore do them still . But we cannot honour God more , then from former experience to looke for great things from the great God. We have have waited for him , he will save us , we have waited for him , and we will rejoyce in his salvation . That which a child of God gives thanks for , & rejoyces in , and labors for , is more & more experience of his salvation . We wil rejoyce in his salvation . There is not a stronger word in all the Scripture , nor in nature , he doth not say rejoycing in this or that benefit , but in his salvation , that is in deliverance from all evill ; we will reioyce in his perservation , when he hath delivered us , we will reioyce in his advancement of us , and we will reioyce in his salvation . And therfore when the wisedome of heaven would include all in one word , hee useth the word Jesus , all happinesse in that word , that pregnant full word , a Saviour . So that Gods carriage towards his children is Salvation . He is the God of Salvation , or a saving God. And God sent his name from heaven , and the Angels brought it , the name of JESUS . Therefore looke to the full sense of it . We have a Saviour that will answer his name , as he is Jesus , so he will save his people from their sinnes ; And therefore we will reioyce in his salvation . God dealt with us like a God , when he delivered us from all misery , from all sinnes , and advanced us to all happinesse that nature is capable of , As he said before , he will wipe away all teares from all faces , and take away the rebukes of all people . He will punish the wicked with eternall destruction . And if he advanceth a people he will be salvation , then which he can say no more . And this sheweth that the children of God rejoyce more then in any thing else in salvation , because it is the salvation of God , and because God is salvation it selfe . Heaven were not heaven , if Jesus , and God in our nature were not there ; And therefore the Apostle saith , I desire to depart , not to be dissolved , and to be with Christ , for that is better . The sight of God , specially in our nature , God the second person taking our nature , that we might be happy , will make us happy for ever . In loving God , and joying in God , and enjoying God , makes full happinesse ; but that is not the cause of joy in heaven , but the cause of all , is Gods influence into us . Here in the world happinesse is mediate , in Gods revealing of himselfe to us , by his holy spirit in the use of meanes ▪ in his dealings and deliverances , letting us see him by his grace , to see him , and joy and delight in him for ever . It is no good love that resteth in any blessings of God for themselves . It is an harlottry affection , to love the gift more then the giver : So the Saints of God they doe all desire to see him as they may , and to joy in God , and enjoy God himselfe , and to see God in our nature , and to be with him for ever . Before he spake of a feast , and if the Feast-maker be not there , what is all ? In a Funerall feast there is much cheere , but the Feast-maker is gone . In heaven there is joy , but where is God , where is Christ , he that hath done so much , suffered so much for us , that hath taken possession of heaven , and keepeth a place for us there ? What is heaven without him ? salvation severed from him is nothing . We shall say when we are there , Loe here is David , Abraham , Saint John , here the Martyrs . I but here is Christ , here is God , here is our Saviour the cause of all , and the seeing of him in them , that he will be glorious in his Saints , that maketh us rejoyce . We shall see all our friends in heaven , there we shall see the excellency of the happinesse of Christ his love , his grace , his mercy The words are expressed with a kind of glorying , Loe , this is our God. So that the joy of a Christian endeth in glory , and in the highest degree of glory . As you have it , Rom. 5. We glory also in tribulation , we glory in hope of glory , nay we glory in God as ours reconciled . And if we glory in him now as a God reconciled , what shall we doe in heaven ? Can a worlding glory in his riches , his greatnesse , his favour from such a man , as Haman did ? And shall not a Christian glory in his God ? and make his boast in his God ? And therefore in this world wee should learne to glory , before we come to that glory in heaven , specially when we be set upon by any thing that is apt to discourage us , glory then in our head ; perhaps a Christian hath no wealth , no great rents to glory in , I but he hath a God to glory in , let him glory in him . The world may take all else from him , but not his God. As the Church in Cant. 5. The virgins put the Church to describe her beloved , what is thy beloved more then another beloved ? My beloved is white and ruddy , the chiefest of 10000. Then she goeth on in particulars , my beloved is thus and thus , and if you would know what my beloved is , this is my beloved . So a Christian that hath a spirit of faith , should glory in God here , for heaven is begun here , and he should glory in Christ is Saviour , and should set Christ against all discouragements , and oppositions ; if you will know what is my beloved , this is my beloved , the chiefe among ten thousands . Psal . 115. Our God is in heaven , and doth whatsoever he pleaseth in heaven , and earth , and the deepes , yea we make our boast of God saith the Psalmist , when there is occasion ; this is the Lord , this is our God , we have waited for him ; specially in times of afflictions , and what is the reason ? This will hold out to eternity . This is our God. As in the Revelations , It is a plea , and a glory for ever ; for God is our happinesse . As the School-men say , he is our objective happinesse , and our formall happinesse , he is our happinesse , as he is ours . And he is ours , in life , and death , and for ever , so there is alwayes ground of glory , onely God doth discover himselfe to be ours , by little and little , as we are able to beare him ; he is ours in our worst times . My God my God why hast thou forsaken me ? yet my God still . He is our God to death , and hee is ours in heaven . This is our God , we will rejoyce in him . And therefore well may we boast of God , because in God is everlasting Salvation . If we boasted in any thing else , our boasting would determine with the thing it self , but if we rejoyce in God , we rejoyce in that which is of equall Continuance with our soules , and goeth along with the soule to all eternity . And therefore we should learne to rejoyce in God , and and then we shall never be ashamed . It is spoken here with a kind of exalting , a kind of triumphing over all oppositions , Loe , this is our God. Beloved , this , that God is our God , and Christs is ours , is the ground of rejoycing , and of all happinesse . All joy , all comfort is founded upon this , our interest in God ; and therefore we must make this good , while we live here , that God is our God , and that we may doe so , observe this ; Christ is called Emanuell , God with us . God in the second person , is God-man , and so God with us , and the Father in Emanuell is God with us too . So we are God the Fathers , because we are his . All things are yours saith the Apostle , whether Paul , or Apollo , things present , things to come ; why ? because you are Christs . I but what if I be Christs , Christ is Gods. So we must be Christs , and then we shall be Gods ; if Christ be ours , God is ours , for God is Emanuell in Christ , Emanuell , God is with us in Christ , who is with us . God is reconciled to us in God and man , in our nature . And therefore get by faith into Christ , and get union and get communion , by prayer open our souls to him , entertaine his speeches to us by his word , and spirit , and blessed motions , and open our spirits to him , and so maintaine a blessed entercourse . Make it good that God is our God , by dayly acquaintance . These speeches at the latter end are founded upon acquaintance before . This is our God. Grace and glory are knit together indissolubly . If God be our God here , he will be ours also in glory , if not here , not in glory . There is a Communion with God here , before communion with him in glory , and therefore make it good that God be our God here , first by union with him . And then maintaine dayly acquaintance with him , by seeing him with the eye of faith , by speaking to him , and hearing him speake to us by his spirit , joyning in his ordinances ; And then he will owne us , and be acquainted with us , in heaven we shall say , Loe , this is our God. We have had sweet acquaintance one with another , He by his spirit with me & I by my prayers with him . Our Saviour Christ will not be without us in heaven , we are part of his mysticall body , and heaven were not heaven to Christ , without us . With reverence be it spoken , we are the fullnesse of Christ , as he is the fullnesse of his Church . And if he should want us , in some sort , he were miserable , he having fixed upon us , as objects of his eternall love . In what case were he , if he should lose that object ? And therefore as we glory in him , he gloryeth in us . Who is this that cometh out of the wildernesse ? who ? his beloved . And , woman is this thy faith ? he admires the graces of the Church , as the Church admires him , This is the Lord. The Church cannot be without him , nor he without the Church . These words are spoken with a kind of admiration . Loe , this is the Lord , we will rejoyce in him . So I say , as there is thanks and joy , so their is admiration , loe , behold . This is a God worthy beholding , & so he wonders at the graces of his Children . Beloved there is nothing in the world worthy admiration . Sapientis non est admirare , It was a speech of the proud Philosopher , A wise man will not admire , for he knoweth the ground . But in heaven the parts are lifted up so high , that there is nothing but matter of admiration , things that eye hath not seen , nor ear heard , nor hath entred into the heart of man to conceive of . They be things beyond expression , and nothing is fit for them , but admiration at the great things vouchsafed to the Church . And as with admiration so with invitation , that is the nature of true thankfullnesse ; there is no envy in spirituall things , no man envyeth another the light of the Scriptures , but loe , behold with admiration , and invitation of all others , This is the Lord. Let us therefore rejoyce beforehand , at the glorious times to come , both to our selves and to others , be stiring , and exciting one another to glory , and rejoyce in God our salvation . And therefore learne all to be stirred up from hence , not to be offended with Christ , or with Religion . Be not offended , saith Austin , with the parvity of Religion . Every thing to the eyes of the world is little in Religion . A Christian is a despised person , and the Church , the meanest part of the world , in regard of outward glory , but consider with the littlenesse , and basenesse , and despisednesse of the Church , the glory to come . Time will come when we shall rejoyce , and not onely see , but boast with admiration , to the stirring up of others , Loe , this is the Lord. And therefore say with our Saviour Christ , happy is he that is not offended with me , nor with Religion , there is a time coming that will make amends for all . Who in the world can say at the houre of death , and day of judgment , Loe , this is my riches , this my honours ? alas the greatest persons must stand naked to give account , all must stand on even ground to hold up their hands at the great barre . We may say to the carnall presumptuous man , loe this is the man that put his confidence in his riches . And none but reconciled Christians can say , loe this is our God. Therefore take heed of being offended with any thing in Religion . Againe if time to come be so transcendently glorious , let us not be affraid to dye , let us not be over much cast downe , for it shall end in glory . And let us be in expectation still of good times , waite for this blessed time to come , and never be content with any condition , so as to set up our rest here . We may write upon every thing , Hic non est requies vestra ; Our rest is behind , these things are in passage . And therefore rest content with nothing here . Heaven is our centre , our element , our happinesse , and every thing is contentedly happy , and thriveth in its Element ; The birds in the aire , the fish in in the sea , beasts on the earth , they rest there as in their center : And that that is our place for ever , it is heaven , it is God. The immediat injoying of God in heaven , that is our rest , our Element , and we shall never rest till we be there . And therefore he is befooled for it , in the Gospell , that setteth up his rest here ; whosoever saith I have enough , and will now take contentment in them , he is a foole . There is a rest for Gods people , but it is not here . Neither rest in any measure of grace , or comfort . What is faith to sight ? we have hope an Anchor , and Helmet , that keepeth up many a soule , as the Cork keepeth from sinking . What is this hope to the fruition of what we hope for ? Here we have love , many love tokens from God , I , but what is love to union ? Ours is but a love of desire , we are but in motion here , we lye in motion onely , and our desires are not accomplished , what is this love to the accomplishing of the union with the thing beloved for ever ? Here we have Communion of Saints ; but what is this communion of Saints , to Communion with God for ever ? We have infirmities here as others , which breedeth jealousies and suspition ; I , but we shall have Communion in heaven , and there shall be nothing in us to distast others , but everlasting friendship ; yea our Communion shall be with perfect soules . Our Communion of Saints here is our heaven upon earth , but it is Communion with unperfect soules . Peace we have , I , but it is peace intermixt , It is peace in the midst of enemies ; There we shall have peace without enemies . Christ doth now rule in the midst of enemies ; In heaven he shall rule in the midst of his friends . So that we can imagine no condition here though never so good , but it is imperfect . And therefore rest not in any thing in the world , no not in any measure of grace , any measure of Comfort , till we be in heaven , but waite for the time to come , and rejoyce in hope by which we are saved . Wait still , and though we have not content here , yet this is not our home , this is a good refreshment by the way . As when the Children of Israel came from Babylon , they had wells by the way , as in Michae , they diged up wells . So from Babylon to Ierusalem we have many sweet refreshments ; But they be refreshments far off the way . God digs many wells , we have brests of Consolation to comfort us , I but they are but for the way . And therefore let us answer all temptations , and not take contentment with any thing here . It is good , but it is not our home . Cui dulcis peregrinatio non amat patriam . If we have eternity , love heaven , we cannot be over much taken with any thing in the way . And so for the Church , let us not be over much dejected for the desolation of the Church , but pray for a spirit of faith , which doth realize things to the soule , and presents them as present to the soule , seeth Babylon fallen , presents things in the Scripture phrase , and in the words , Babylon is fallen , for as much as all the enemies of the Church fall . Mighty is the Lord that hath spoken , and will performe it . And as the Angell saith , it is downe . So time will come ere long , when it shall be said , It is downe . The Church shall be gathered , and then , Loe , this is our God. It was the comfort of the beleeveing Jewes that the Gentiles should come . And why should it not be the comfort of the Gentiles that there be blessed times for the ancient people of God , when they shall all cry , and say , Loe , this is our God ; We have waited for him long , and he will save us . Therefore be not over much discouraged , for whatsoever present desolation the Church lyeth under . If it were not for this , we were of all men most miserable , as Paul saith . But there be times to come when we shall rejoyce , and rejoyce for ever , and make boast of the Lord , if it were not , we were of all men most miserable . Howsoever happinesse is to come , yet of all persons he is most happy , that hath Christ and heaven . The very fore-taste of happinesse is worth all the world , the inward peace of conscience , joy in the Holy Ghost , the beginings of the Image of God , and of happinesse here is worth all the injoyments of the world . Aske of any Christian whether he will hang with the greatest worldling , and be in his condition ; he would not change his place in grace , for all his glory . And therefore set heaven aside ; the very first fruits is better , then all the heaivest of the world . Let us therefore get the soul raised by faith to see her happinesse , we need it all , for till the soul get a frame raised up to see its happinesse here , specially in the world to come , it is not in a frame fit for any service , it will not stoop to any base sinne , where the affections are so possest they look upon all base courses as unworthy of their hope . What , I that hope to rejoyce for ever with God in heaven , that am heir of heaven , that have the Image of God upon me , that am in Covenant with God , to take any beastiall course , to place my happinesse in things meaner than my selfe , that have God to delight in , a God in Covenant that hath taken me into Covenant , with himselfe . So I say in all solicitations to sinne , get our selves into a frame that may stand firme , and immovable . In all troubles let us know we have a God in Covenant , that we may joy in him here , and rejoyce with him in heaven for ever hereafter . FINIS . AN ALPHABETICAL TABLE . A. APPETITE . page SPirituall Appetite how it may be gotten . 16 , 17 , 18 , 19 B. All is of the best in Christ . 8 BOUNTY . Gods Bounty cause of promises . 111 Wee should honour Gods Bounty . 29 C. Great is the Cheare at Gospell-Feast . 8 Spirituall chearefulnes . 25 CHURCH . The Church is an excellent society . 3 Compared to a mountaine . 4 Christian 's estate best . 27 Holy Company . 20 Comfort of the Scriptures . 101 Controversies judged by Word of God. 100 Scriptures are preserved from Corruption . 103 God can effect things by Contraries . 154 D. Spirituall Digestion . 23 DEATH . Death King of Feares . 56 Spares none . ib. is arm'd by sinne . ib. attended on by Hell. ib. is terrible to wicked men . 64 a friend to the godly . 66 Death of Christ hath conquered Death . 59 , 60 Death is conquered though a Believer dye . 63 , 64 Duillists their sinne and folly . 65 E. Divine Efficacy of Gods Word . 101 Emnity between two seeds 91 Emptinesse of soule fits for Christ . 32 Of spirituall Exercise . 19 Experience of Gods Word that its true . 102 F. Gospell is a Feast . 5 God is Founder of this Feast . 6 Christ in the Jewish Festivals . 15 Spirituall Famine . 20 Feare of Death unbecomes a Christian . 62 , 63 , 67 G. Guests invited to the Gospel-feast . 7 Christs righteousnesse our wedding - garment . 12 H. Largenesse of heart fit for this Feast . 16 In Heaven full performance of promises . 122 , 123 , 124 Hopes upholds the heart in wayting . 125 I. Ignorance on all men naturally . 35 Infidelity shamefull . 105 Interest in God , cause of joy . 160 , 161 , 162 Joy in God. 158 , 159 Joy and griefe consistent . 88 Wee must justifie God in all . 25 K. KNOVVLEDGE . True knowledge is transforming . 52 Desires to know more . 51 Practise what wee know . 49 L. LIGHT . Naturall men want light . 36 Naturally their light without heat . 39 M. Majestie of the Scriptures . 101 Christ compared to Manna . 13 Religion makes not melancholy . 26 Why Christians are melancholy . 26 Christians have a mixture here . 82 Church compared to a Mountaine . 4 Mysteriousnesse of Scriptures . 101 P. Plenty at the Gospell-feast . 11 Preparation for this feast . 16 Wee must purge the soule of sinne . 16 Practise of what we know . 49 Of Gods promises and their performance . 107 Promises free and full . 112 Promises long before performed , & why . 113 , 114 Promises shall bee surely performed . 121 , 152 Time of performance in Gods hand . 152 Gods time best of performmance . 154 Reason of Gods performance . 152 R. Of the Rebukes of Gods people . 89 Christ and his Members subject unto Reproaches . 90 Christ will rowle away Reproach . 93 How to carry our selves under Reproach . 94 , 15 How wee must Relish the Word . 22 Scriptures may bee proved to be the word of God by Reason . 103 Christ a Rock . 14 S. Sacrament of Lords Supper a feast . 15 Sense of sinne . 17 Soule hath her senses . 21 Men naturally want sight . 36 We must not judge by sight . 79 Scandals against Religion . 92 Holy Scriptures Word of God. 99 Are supreame Iudge . 100 Searching power of the Word . 102 Spirit indited and interprets the Word . 106 Sinne greatest cause of Sorrow . 85 No Sorrow in heaven . 84 Comfort in Sufferings . 81 Naturall men see not things spiritually . 38 Spirituall things are mysterious . 35 , 36 Church excellent society . 3 Wee must walke in the strength of Spirituall Refreshment . 23 T. Of spirituall Taste . 22 Wee have but a Taste here of what wee shall have hereafter . 115 TEARES , vide WEEP . God will wipe away Tears . 77 , 78 Signes of right Teares . 86 , 87 , 88 Thankfulnesse to God , for removing vaile . 25 for Christs Conquest over Death . 62 for accomplishment of promises . 156 Gods Time of performance set , best . 154 Types of the Gospel . 12 , 13 , 14 , 15 V. A Vaile over mens hearts . 35 Unbeliefe is that Vaile . 40 God onely can take away the Vaile . 42 , 43 Meanes to have the Vaile removed . 46 , 47 There is variety in Christ . 10 Unbeliefe in every sinne . 41 Christs victory over death . 55 , 57 W. Of — WAITING . Our duty to waite upon God. 115 It s hard to wait on God. 118 Waiting overcomes all . 119 , 120 Many graces exercised in waiting . 116 , 117 Why God will have us to wait . 150 , 151 Incouragements to waite . 153 , 154. Good men apt to weepe . 72 , 73 , 74 , 75 Though wee cannot weep , yet wee must mourne . 86 Spirit witnesses that the holy Scripture is Gods Word . 101 Gods Word is to bee heard as the Word of God. 104 God will make all his VVord good . 16 FINIS . Notes, typically marginal, from the original text Notes for div A93248-e310 The principal subjects handled in these Sermons . 1. Of the Marriage-feast between Christ & his Church . Prov. 9. 2. Matth. 22. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isai . 55. 1. Rev. 22. 17. Gen. 49. 20. Super omnia vultus accessére boni . 2. Of the vail of ignorance and unbeliefe , and the removall of it 3. Of Christs conquest over Death . Heb. 2. 14 , 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hos . 13. 14. 4. Of the Christians teares , and the wiping them away . 5. Of the Rebukes and Reproaches of Gods people , and the taking of them away . 6. Of the Promises . 7. Of the holy Scriptures , and the divine Authority of them . 8. waiting upon God. Isai . 26. 8. Isai . 8. 17. Notes for div A93248-e4010 The connexion of the Text. 1 Observ . The Church the most excellent of all societies . The Church built upon the strongest foundation . 2 Obs . Of the visibility of the Church . The Mountaine is the Church . God makes a Feast for his people . The Lord of Hoasts the founder of the Feast . This Feast is for all people . Christ the chiefe dish in the Feast . Why Christ with his benefits is compared to a Feast . 1. Because the favours we have by Christ are choice ones . 2. There is variety of favours in Christ . Christ like the Indian plant Coquus , good for all things . 3. There is sufficiency and fulnesse in Christ . 4. As a Feast for many , so Christ is a feast for the community of Saints . 5. Because we have the glorious attire of Christ , as men put on choice garments at Feasts . 6. Because he was resembled by the Paschal Lambe which was choosen foure daies before out of the flock . 2. By Manna , to which Christ answers in many particulars . Surely those that are spirituall taste Christ . 3. By the rock in the wildernesse . 4. By all the Jewish festivalls . 5. By the Sacrament of the Lords Supper . Use . Be prepared for this Feast . 1. Labour for large hearts to receive much . 2. Labour for spirituall appetite . Notes for div A93248-e5190 First means to get appetite soure herbes , sense of sin and misery . Second Means Third Means . Fourth Means , Acquaintance with those that are good . Fifth Means , We know not how long wee have to live . Wee should hold out against hunger to come . ●… . 3. Get a spirituall disposition of soul to heavenly things . The soule hath her senses . Two things in spirituall tast . Vse . 4. Wee must labour for a digestion of spirituall things . Vse . 5. Wee must walk in the strength of spirituall favour . Consequents of this Feast is spirituall chearfulnesse . 2. Thankfulnesse . 3. Justifie the waies of God against carnall slanders . Object . Religious people are melancholy . Answ . It s because they are not more religious . A man may be ignorant of his comforts . A Christian at the worst , is happier then a worldling at the best . Labour to partake of this Feast . All invited . We are sure to perish without Christ . Honour God by taking alotted comforts . Notes for div A93248-e6000 The Spirit of God must work us to a relish of spirituall things . We must bring something to the Feast , though not of our owne . Wee must bring empty soules , and a spirit of Faith , and a spirit of Love. The services of this Feast . Obs . There is a vail over all mens spirits by nature . A two-fold vaile . 1. Of the things themselves . 2 Of the souls not seeing , or not beleeving . 3 There must be a light to make things visible . All things in religion are mysterious . 1. There 's a vaile of ignorance on all naturall men . Naturall men know not spirituall things in their proper species . A godly man sees spirituall things intritively . The light of the godly is a light with influence , the light of the wicked is without it . Simile . Simile . Simile . There is a vaile of unbeliefe over the unregenerate . Ignorance and unbeliefe act in all sinnes . 2. Obser . God only can take off the vaile of ignorance and unbeliefe . Reas . Because of the unsuitablenes between the soule and spirituall things . Foure things . required in sight . Foure degrees of discerning things . Reas . 2. Reas . 3. And a disproportion also . Reas . 4. No creature , Angels or men can bring light into the soule . 3 Obs . It s peculiar to the Church to have the vaile taken away . It s peculiar to the Church to know the greatest good , and greatest evill . 4 Obs . Where the vaile is taken away , there is spirituall joy and feasting . Reason . The same Spirit is a Spirit of Revelation and consolation . Use 1. To labour to have this vaile taken off . Meanes . For this wee must attend on Ordinances . Smile . 3. Fashion not our selves after the times . 4. Be carefull to practise what we know Quest . Answ . 5 Love what we know . Use 2. Make our studies and closets Oratories for the getting of knowledge . We can shut , but not open our hearts to divine truths . Quest . How shall we know that we have heavenly light . Answ . 1. By a marvelling at the things of faith , and the goodnesse of God in revealing them to us . 2. By being carried with desire to know more and more . 3. When the vaile is taken off by sanctified meanes , which we can justifie by our owne experience of them . Fourthly , When our knowledge worketh upon us . Application of this to the Sacrament . Notes for div A93248-e7630 Death is the great King of Kings . Death spares none . Death hath continued from the beginning , let in by sin . Sin armeth Death . Hel the attendant of death . Christ swallows up death in victory , for himselfe and his . Reas . Because hee hath satisfied for sin . A double kingdome of Christ . 1. A kingdom of patience . 2. A kingdom of power . Christ conquereth for us and in us . Death was conquered by Christ when he had given way to be under the power of it . Use 1. First , we see God gives way to his enemies for a time , when he will give glorious victory . Death is already swallowed up to faith . Vse 2. Labour to be one with Christ crucified . Vse 3. Be thankfull to God for this victory in Christ . The benefits of death to a person that is in Christ . Vse 4. Let those that are in Christ be ashamed of the feare of death . Death terrible to the wicked . They are fools that in a carnall bravery contemn death before disarmed in Christ . Of Duellist . Vs Of consolation to those that are in Christ . Death is not only subdued , but made a friend . It s profitable to some to fal Satan hath advantage by our fearing death . The worst the world can doe is to take away life , and in that they doe the godly a pleasure . Christ will draw his mysticall body to him into heaven . Our comfort by Christ should make us fruitfull to Christ . It s better to dye in the Lord , than for the Lord. Prepare for death , by getting into Christ . Sin hath no Law in us to rule by . Notes for div A93248-e8940 * Good men easie to weepe . Christ in heaven not without compassion . * Psa . 119. 136 * Phil. 3. 18 , We have cause to weepe for the sinnes of others . 1. From our love to God. 2. From love to the Church , and our brethren . Simile . Vse . To condemne Stoicisme . * Isa . 1. 5. The best men aptest to grieve . Vse 2. It s good wee doe grieve . Avoid what hnders sensiblenesse . The life of a Christian is a mixture of joy and sorrow . Uses of joy in Christians . We should picke matter of comfort out of griefe . All causes of sorrow shall be removed . The more teares here , the more joy hereafter . The Order , First shed teares , and then have them wiped away . Reason 1. Our own necessity . Simile . Reason . 2. For the increase of our comfort . Simile . Use . 1. Take notice of the tender mercy of God in this , that he will wipe away teares . Judge not by sight , for the godly here mourn most . * 1 Cor. 15. 19. Be not discouraged for our own or Churches causes of griefe . * Mat. 5. 4. Christians have more cause of joy than griefe , and they ought to eye both . This is comfortable while we live and when we die . A carnall man is all joy , or all sorrow . The godly have a mixt condition , and should have a mixt disposition . Wayes are to be esteemed by their end . Mat. 11. 19. Notes for div A93248-e10020 Man since the fall subject to sorrow . No sorrow in Paradise , nor shall any be in heaven . The greatest cause of the godlies mourning , sin within him . Rom. 7. 24. 1. A case about teares . Psa . 56. 8. God hath no bottle for some teares . Marks of good teares . 1. When their spring is the love of God. 2. When wee weepe for our own sins , and sins of others . Truth of grace appeares more in grieving for others sins then our own . 3. When our teares are shed in secret . Jer. 13. 17. 4. When they tend to reformation of what they are shed for . 2. Case . How can a Christian joy and grieve together . Phil. 4. 4. Gods people here are under rebuke and reproach . Psal . 137. Psal . 22. 78. This text points at the conversion of the Jewes . Reas . There be two seeds in the world . 1. Of the Serpent . 2. Of the woman . Carnall men would have all men thought of alike . Men put a false vaile both on godlinesse , and wickednesse . Use 1. Take heed of laying scandal on religion . Use 2. To study to be wise , that wee be not misled by the misrepresentation of things . The devill a lyar , that he may be a murtherer . Why it s the course of the world to slander . Things shall be known to be as they ar● . Reason From Gods justice . Revel . 11. Use 1. To direct what course to take under disgrace and scandall . 1. Labour to be innocent . 2. To be patient . 3. To be couragious . 4 To be sincere . 2 Cor. 5. 13. 14 2 Sam. 6. 20. 21. 5. Commend our credits to God by prayer . Comfort your selfe in your own true worth . 1 Cor. 4. 3. 1 Pet. 4 14. God putteth a glory upon his children under disgrace . Mat. 5. 11. 12. Notes for div A93248-e11440 Vse 2. For comfort to the godly , their rebukes shall bee taken away . God is the author of promises . Use . Consider God in the Promises to helpe our faith . Quest . How is it the the word of God , sith Isaiah spake it . Answ . He did but write , God did dictate . Wee should not so much look on the Ministers , as from whom they speak . Quest . 2. Whence hath the Scripture authority ? Answ . From its selfe . The Spirit of God in Scriptures Judge of all controversies . Quest . 3. How may wee know it is the Word of God , but by the Chu●ch ? Answ . As wee know a Letter from a friend . Simile . The word knowne to be of ●od . 1. By its Majesty . 2. Mysteriousnesse . 3. Witnesse of the Spirit . 4. Divine efficacy . 1. In warming 2. Comforting . 3. Changing . 4. Casting down the soul . Acts 16. 31. Adam nearest damnation . 5. Searching . b 1 Cor. 14 25. c Heb 4. 12. 5. The word proved to be of God from our experience . 6. By reason . Object . The word may bee corrupted . Answ . The Jews lookt to the Old Testament . Hereticks over the new . Use 1. Let us regard , heare Scriptures as the word of God. Use 2. Know , 1. God will make every part good . Every threatning in it is ratified in heaven . Use 3. Let us take shame to our selves for our infidelity in the promises . Meanes . To regard the word , labour 〈◊〉 spirit that indited them . Relishing the word makes a man a Christian indeed . The points considerable . Notes for div A93248-e12930 Promises of God , flow from Gods goodnesse . Promises free and full . Use . Let us count promises our best treasure . God taketh a long day for performance of promises . Reas . 1. To exercise our faith . Reas . 2. To waine from the creature . Reas . 3. To indear the things promised . Reas . 4. To fit us for injoyment . Simile . Simile . A condition of waiting , is a mixt condition of imperfection , and perfection . Wee have a taste here of what we shall have hereafter to support us . Waiting is a grace whereby God sits us for an imperfect condition . Waiting carrieth with it all graces . 1. Patience . 2. Long suffering . 3. Contentment . 4. Silence from murmuring . 5. Watchfulnesse . 6. Fruitfulnes . Want of waiting the cause of wickednes . Many rubs between us and heaven . We are of unsetled dispositions . It s hard to overcome tediousnesse of time . All to be overcome by waiting . God will performe promises to them that wait . God keeps times and seasons in his own power . There is a glorious day yet for Christians . There be particular dayes of performance in this life . Good to observe what dayes of performance God gives in . A sight of God comparative here . Absolute in heaven . There 's an influence from the thing hoped for to uphold graces in waiting . Simile . Wee should look to the last end , to fit us for it . Notes for div A93248-e14580 God will have us continue in a state of waiting . Reas 1. It s his pleasure we should live by faith , not by sight . Reas . 2. We are not yet fitted for sight of Glory . Reas . 3. Because God would have us enjoy the best at last . Waiting not an empty thing . Simile . God fits heaven for us , and us for heaven . As there is a time of waiting , so there will be a time of performing . 1 Reas . God is Jehovah . Reas . 2. God is faithfull . Reas . 3. He hath bowels of compassion towards his people . Reas 4. Because the grace we have , is but an earnest of what we shall have . Our faith should answer Gods dealing . Waiting the character of Gods people . Directions to help waiting . 1 Gods time is the best time . 2 God will effect things , though by contraries . Times are in Gods hands . There 's suitable action for every affection . In performance of promises , be much in thankfulnesse . Experience of Gods performances should stir up waiting We ought to treasure up experiences . God an inexhaust fountain . Gods carriage towards his children is salvation . Our joy and happinesse is in the enjoyment of God. The joy of a Christian ends in glorying . Begin to glory in God here . Interest in God & Christ is the ground of all rejoycing . Therefore we are to make good that interest whilst we are here . 1 By Union . 2 By acquaintance with him The Church cannot be without Christ , nor Christ without the Church . In heaven nothing but in its admirable . 1 Be not offended at the meanenesse of the Church . 2 Nor offended with Religion , for there 's a glory to come . 3 Be not afraid to dye , for heaven is our rest and center . 4 Neither rest in any measure of grace or comfort here . 5 Be not overmuch dejected for the desolation of the Church . The fore taste of heaven is better than all worldly happinesse .