Part 7
them without it, as children. They are free from the curse, which is clapt on others, upon every breach of the law, Gal. 3:10; but their breaches may bring on them a cross, but by no means a curse, ver. 13. They are free from the hurt of every thing in the issue, Luke 10:19; while others are liable to be worsted by the best things, they shall not be so, Rom. 8:35, 38, 39; but bettered by the worst things that befal them, ver. 28.
5. God's fatherly love and pity. The little children, while in this world are liable to many infirmities, and he distinguishes their weakness from wickedness and pities them, Psal. 103:13. And the elder brother is touched with a feeling of them, Heb. 4:15. No bowels are so tender and lasting as God's towards his children; no mother so tender of the fruit of her womb as God is of his children, Isa. 49:15. When he corrects them, he does it with a fatherly reluctance, Lam. 3:33. When he gives them a frown or a rough word, his bowels yearn towards them, and their relentings go near his heart, Jer. 30:20. His anger is soon over, in comparison of the cloud of wrath that abides on others, though they are ready to look on it as a kind of eternity; but his returning mercies are lasting, Isa. 54:8. And from this pity many times he spares them, when otherwise they would heavily smart, Mal. 3:17.
6. Protection, Prov. 14:26. They are in danger while they are here, from the devil, the world and the flesh; in danger by temptations to sin, by calamities; but God sets a hedge about them, which neither devils nor their agents can break over, but as he opens a gap by his permission for their trial, Job 1:10. In all cases they have a Father to run to, both able and willing to protect them, Psal. 90:1. When they fall into the hand of their enemies, they are mercifully delivered, and never left with them, Psal. 37:14. And at length he will set them beyond all danger, Rev. 21:25.
7. Provision, 1 Pet. 5:7. He provides for their souls, Psalm 84:11. And since he is the God of the whole man, he provides for their bodies too, both food and raiment, Isa. 33:16. Matth. 6:30, 32. Come what will, God's children shall be provided for; for he that feeds his birds, the ravens that cry, will not starve his children. Though he will not make provision for their lusts, he will make provision for their necessities, Psal. 37:3.
8. Seasonable and sanctified correction. What is a proper punishment and a sign of wrath on others, is a privilege to them, Heb. 12:6. It is a special benefit of the covenant of grace, proceeding from God's fatherly love, Psal. 89:30–32. Some smart more for a whorish look after an idol, than others for giving themselves a full swing in their evil way; some more for deadness and indisposition in prayer, than others for neglecting it altogether, &c. For a small fault in a child whose education the father has a peculiar concern for, will be more severely checked than a greater in a stranger.
9. Lastly, An inheritance and portion, according to their Father's quality. They are heirs of God, and joint-heirs with Christ, Rom. 8:17. So all is theirs, grace and glory. Their portion will never fail, but tell out through eternity, when the portion of worldly men shall be at an end, 1 Pet. 1:4. Their Father gives them of his moveables, as he sees meet; but their inheritance is not moveable, Heb. 12:28.
What is Imported in the Exhortation, 'Hearken, O daughter, and consider, and
incline thine ear,' Psalm 45:10
1. That Christ's spouse is not left to walk at random. She is to notice every step of her carriage. "See then that you walk circumspectly, not
as fools, but as wise." The careless walking at all adventures, is walking contrary to the Lord, and is opposed to hearkening; Leviticus 26:21. The espoused are not under the law as a covenant of works, but they are not lawless, but under the law to Christ. The iron yoke of the first covenant is off, but the soft yoke of the second covenant is on them.
2. That those that are espoused to Christ, must renounce their own will, and not seek to please themselves. "If any man," says Jesus "will come after me, let him deny himself, and take up his cross and follow me." Our corrupt self will seek this, and that, to please itself, as it was accustomed to get in our Christless condition; but we must deny its cravings now, forasmuch as by our espousals with Christ, we have put our desires into the hand of another, to grant them or not, as he thinks fit, according to the law. Genesis 3:16. In our espousals we made this renunciation of our own will, let us not draw back when it comes to the point of practice, lest we show we are but mocking, not in earnest.
3. That our great aim in all things, must be to please our Lord and husband, this is the law of marriage. "She that is married, cares for the things of the world, that she may please her husband." This is the law of Christ to his spouse, "That we walk worthy of the Lord, unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God." Displease whom we will, we must please him. Be they the greatest on earth, and be the danger of displeasing them ever so great, we must not run the risk of our Lord's displeasure for them all; even as a dutiful wife will never lay the pleasing of her husband and his servants in a balance. So Daniel and his fellows, would not please the king, by worshiping the golden image which he set up.
4. That we must trample upon our own inclinations when contrary to his, and suit ourselves to his will, as Abraham did with respect to offering up his son. Is our inclination to the world? it is not his will, therefore we must subdue this carnal inclination. Is it our desire to be rich and honorable? perhaps this is not his will, but that we should be poor and under a cloud: we must suit ourselves to his pleasure, and "learn in whatever state we are, therewith to be content."
5. That when Christ's will and pleasure and our own go together, our main end must not be to please ourselves, but to please him. "Whether we eat or drink, or whatever we do, do all to the glory of God." Otherwise, we do not hearken to our husband, but to ourselves; as those who will please their husband in those things in which they please themselves, and which they would do, whether they pleased their husband or not. Do we profess to hear and obey him? Let us then do these things, that we may give contentment to the heart of our Lord. Do we eat and drink? Let it be because Christ says, "you shall not kill." Do we marry? Let it be because he says, "do not commit adultery." Do we work? Let it be because he says, "do not steal."
6. That we must not think to please him with our own devices. Christ's spouse hearkens and considers what her Lord says, that she may do it. The whore of Rome speaks and commands for pleasing Christ, what she never heard from himself, and thereby declares herself as an imperious whorish woman. So does the Church of England, contrary to the duty of the spouse of Christ; in that they suit themselves to their own pleasure, not to Christ's. "But in vain do they worship me, teaching for doctrines the commandments of men." So many take up opinions and practices which they never learned from Christ; and while they think to please him with them, they incur
his displeasure, for thinking to please him with the productions of their own fancy.
Lastly, That our ear must be to himself, our eye on him, that we may know his will to do it. Psalm 123:2, quoted above. This implies these things, that we must be content to know sin and duty. Many sit with much ease under the covert of ignorance. What the ear hears not, the heart receives not. By their conduct, they say unto God, "depart from us, for we desire not the knowledge of your ways." They entertain their lusts, as some did intercommuned persons in time of persecution; they are content they be in the house, but they do not desire to know it. That not hearkening, they think they have not to obey. Again, we must learn what is sin and what is duty from himself. The apostle tells "wives, that if they would know anything, let them ask their husbands at home." Our husband is in Heaven, we on earth, yet we may learn of him. His word is in our hands. His spirit is into our hearts, if we be espoused to him. We want not the holy oracle to consult, if willing to learn. Farther, we must apply ourselves diligently, to learn of him our duty. We must incline our ear. We are so dull and slow at taking up our duty, there is so much din about us by our unruly hearts, while our Lord puts our lesson into our hands, that if we do not take very great care, we may mistake. Finally, we must hearken with a readiness to obey, as the servant hears his orders to do them, and a dutiful wife hears her husband's pleasure to suit herself to it. Hearing that is not for obeying, our Lord regards not.
How Christ Speaks to His Spouse, and what it is for His Spouse to hear Christ
1. By his works. All the works of God, are speaking works. He speaks by the works of creation, these silent preachers of his will, Psalm 19:2–4. See how the Psalmist heard and answered this voice of his: "When I consider," said he, "the heavens the work of your fingers, the moon and the stars which you have ordained: What is man, that you are mindful of him? and the son of man, that you visit him?" The very heathens are rendered inexcusable, by this voice of the Lord, how much more Christ's spouse, if she hear it not. The work of redemption is a speaking work: and what is the language of it? "It is we are bought with a price, therefore glorify God in your body, and in your spirit, which are God's." Nay, all the ten commandments come to Christ's spouse in the language of the Redeemer's blood: "I am the Lord your God, which brought you out of the land of Egypt, out of the house of bondage. He speaks to his spouse by the works of providence. There is not a mercy but it has a voice, nor a rod you meet with, but it speaks. "Hear then, O daughter, the rod, and who has appointed it.
2. By our own consciences. That is the bosom preacher, our Lord's deputy-governor, whom he has placed in every man's breast; and every deaf ear turned to it speaking from the word, is a refusing of him that speaks from Heaven. "The spirit of man is the candle of the Lord, searching all the inward parts of the belly."
3. He speaks to us by the word. He speaks to us in the word read. The Bible is the book of instructions, which Christ puts into the hands of the espoused, to show them how they are to please him, until the marriage of the Lamb. "For whatever things were written aforetime,
were written for our learning, that we through patience, and comfort of the scriptures, might have hope." Therefore, they who intend to perform their vows of espousals, will be conversant with the Bible. He speaks also by the word preached. "He who hears you," said Jesus of his disciples, "hears me." Taking Christ, you took him for a prophet, and by the minister of the word, he exercises the office. So they that wish to know how to please Christ, will wait on the ordinances for that end.
4. By his Spirit, whereby we have the mind of Christ. "The Comforter," says Jesus, "which is the Holy Spirit, whom the Father will send in my name, she shall teach you all things, and bring all things to your remembrance, whatever I have said unto you." And your not hearing him, thus grieves the Spirit, and provokes him to depart. Now our duty with respect to these consists in these two:
1. We must discern Christ's voice in one and all of these, saying with the spouse, "It is the voice of my beloved that knocks." Samuel heard the voice of God, but thought it had been Eli's. So alas! when we hear our duty, often we do not take up God as the party speaking to us, hence we are nothing bettered.
2. We must comply with his voice. "This," says God, "is my beloved Son, hear you him." To hear and not obey, is but to expose yourselves to double stripes. He is our Lord and king, and must have our obedience to his will which, in the day of espousals, we take for our law. This is the hearing which the text requires. And so we must hear him only whoever speak. Satan, the world, and our lusts, will each of them have their word, and their will is always contrary to Christ's will. But whatever you did before, being now espoused to Christ, you are to hear him only, giving a deaf ear to all other.
Again, We must hear him without disputing. Christ's subjects are not to dispute his will, but to obey. Any intimation of his will, is sufficient to determine us to a compliance. "As soon as they hear of me, they shall obey me." So did Abraham obey; at the call of God he "went out, not knowing where he went." They to whom Christ's bare will and command, is not a sufficient reason for compliance, give no evidence of their being espoused to him. Finally, we must hear and obey, because it is his will. To do his will, but not because it is his will, is not near him; for Christ's will must be the reason, as well as the rule of our obedience. You have commanded us to keep your precepts diligently.
How We are to View Christ, that we may
Please Him in All Things
1. We must eye him as our Lord and Master, whose will must be our law. "Behold, as the eyes of servants look unto the hand of their masters; and as the eyes of a maiden unto the hand of her mistress, so our eyes wait upon the Lord our God, until that he have mercy upon us." "Have we given our ears to be bored, that we might be his servants forever, then let us look to him as our master, and never more say in word or deed, who is Lord over us. Let us never refuse any work which he puts into our hand, whether doing work or suffering work.
2. Eye him as our teacher. Christians are Christ's disciples. Scholars among the Jews, sat at the feet of their masters, as Paul at the feet of Gamaliel; so must we sit at our Lord's feet meekly, and humbly to
learn of him. It is little we know of God or our duty, and for that end, we profess to have taken Christ for our teacher. We must then learn of him what we are to do, and what to forbear.
3. Eye him as our guide and leader. We are in a wilderness, where we are apt to mistake our way. We will never get our way to Heaven without a guide. God has given Christ for that purpose, even a leader and commander to the people, and we have been professing to receive him as such; let us then keep our eye on our leader, to follow him wherever he goes. "For this God is our God forever and ever; he will be our guide even unto death."
4. Eye him as our last and chief end, to whose honor we may direct the whole course of our life. I have set the Lord always before me; because he is at my right hand, I shall not be moved. Self must no more be the mark we aim at, but God must have the room of self, endeavoring to please him in all things. Thus the apostle made Christ the end of his life. "For me to live is Christ, and to die is gain."
5. Eye him as our witness in all things. Wherever we are, he is present with us. Let us walk as under the view of his pure eyes. He sees what is within us, as well as without us. Let us take heed to our spirits, as under the inspection of the heart-searching God.
6. Eye him as our Judge, for to him we must give an account. Did the thief see the eye of the judge upon him, while his eyes go out after his covetousness, it would oblige him to hold up his hands.
Lastly, Eye him as our husband. That is a name of love and authority, which as it binds us to obedience, so it should kindly draw us to it. And here should we observe what pleases, and what displeaseth him, that we may carefully follow the one, and avoid the other. This we may know both by the word and by experience. An observant
Christian might have a well confirmed rule hereby, how to walk; and this should be the glass by which Christ's spouse should dress herself, taking up what pleases, and laying aside what displeaseth her husband.
We should also diligently observe his countenance towards us, whether it be with us, or turned from us; that if with us, we may be careful to keep it; if turned from us, that we may recover it. Two things in which the spouse of Christ often shows her neglect of her husband.
We should also observe his dispensations, and way of his dealing with us. "Whoever is wise, and will observe these things, even they shall understand the loving-kindness of the Lord." Some courses deprive us of the communications of his love and Spirit. Some others make to us a prosperous time while we follow them. Let us eye these, to follow the one and avoid the other.
Motives to Hear Christ, and to Suit
Ourselves to His Pleasure
Consider what he did for us, suiting himself to our case. What Zipporah said to Moses, he may say to his spouse: A bloody spouse have you been to me. If cords of love will bind us to our duty, in this we need not want them. He left the bosom of his Father, the hallelujahs of angels, took upon him our nature, and died for us; and shall we not behave dutifully to him, who did all this for us. Consider Christ pleased not himself, that he might save us? His Father put a
cup of unmingled wrath into his hand, and bade him drink it, otherwise his designed spouse should drink it forever. His holy human nature shivered at it, saying, "O Father! if it be possible, let this cup pass from me;" but he suited himself to his Father's will, for our sake. Besides, has he not bought the satisfaction of our dutifulness to him, at a dear enough rate. We had never stood espoused to him, had he not by his death, removed the impediments which lay in the way of it. And on every part of the spouse's duty to him, may be written, "The price of blood!"
2. The angels in Heaven, suit themselves to his pleasure, in all things. His will is done in Heaven. They run at his command. They stand and wait his orders, and the least piece of service put in their hand, they refuse not. They are more excellent creatures than we; and shall we not be ashamed to be refractory to him, whom all the angels obey. He is their head indeed, as well as ours, but he is not their husband, that is the peculiar privilege of the saints.
3. His pleasure is that which is best for us. He bids us do nothing but what is for our good; yes, for our best. That which seems heaviest in his pleasure concerning us, is really for our advantage. "He even chastens us for our profit, that we might be partakers of his holiness." He has so linked together our duty and and interest, that it is impossible to separate them. We cannot consult our own happiness, but by suiting ourselves to his pleasure. We cannot be miserable, but by slighting his directions. Consider we need but our own will to ruin us. It is a fearful thing for a man to be given up to himself, Hosea 4:17. Let us carve for ourselves, and certainly we will be like the child that cuts his own fingers. O! what a work do we make to get our own will, and yet a more fearful plague we cannot meet with out of Hell. A man left to himself, will be his own ruin. Whereas on the contrary, we need but suit ourselves to his pleasure,
and we are happy. We have then a sure hold of our true interest. Whatever is his will concerning his spouse, is really best for her. For why, is it the product of infinite wisdom mixed with infinite love. Could we but believe this, how easy would it be. If it be his pleasure you be poor land afflicted, it is best.
4. It will be a great satisfaction to your Lord and husband, if you suit yourself to his pleasure; and would you not desire to give contentment to the heart of Christ, "that he may see of the travail of his soul and be satisfied?" Would you be lovely in his eyes, and have communion with him, this is the way to attain it, "for so shall the King greatly desire your beauty." O! the many sweet hours of fellowship with Heaven, the ravishing sweetness, the blessed communications of the love of the Lord, of which Christ's spouse robs herself, by neglecting her husband.
5. Your neglect and refractoriness, will be grieving to his spirit. The wicked world despise his will, and will have their own, if it should ruin them. But shall he be grieved also with your wilfulness? The nearer the relation is, in which you stand to him, the more piercing is your neglect of him. Psalm 55:12. And the grieving of his Spirit will, sooner or later, bring a fearful confusion to your case.
6. There is a necessity for suiting yourselves to his pleasure. The rejecting of his commandments does but lay up matter for repentance for you, and it will be bitterness in the end, go as it will, here or hereafter. Your struggle with the will of his providence is a vain struggle, "for his counsel shall stand," and what he will have crooked, you shall not make straight. It makes it more heavy than it would be. For fight against God who will, he will always be the conqueror.
7. The honor of your Lord and husband requires it, so shall you be a crown to him, but otherwise a dishonor to him. Oh! how is the name of God blasphemed by the undutiful conduct of those espoused to Christ.
8. While you suit not yourself to his will, you suit yourself to the will of his enemies. There is no midst. And what can you expect, but the fire of his jealousy to burn against you.
ADVICE. Put that will of yours into the Lord's hand, that he may mold it into a conformity to his own. And believe that he will do it, and in the faith of the promise use the means. Endeavor to get the firm faith of this, that what is his will is best for you, and apply that to particulars and your own spirit.
ADVICE 1. Put that will of yours in the Lord's own hand, that he may mold it into a conformity to his own. "Your people shall be willing in the day of your power." The will of man is a refractory piece, which we can no more master of ourselves, than a child can master a giant. There is no forcing of it, and we cannot bow it of ourselves. Lay it then before the Lord often, with that, "You have chastised me, and I was chastised as a bullock unaccustomed to the yoke: turn you me, and I shall be turned: for you are the Lord my God." He is a husband that can cure the wilfulness of his spouse, can give her heart a set that it shall be according to his own. He is the only physician for the stone of the heart; and though you cannot break it, put it in his hand that he may do it. You may tell him where you are pained, as the child cried to his mother, my head, you may cry to him, my heart. You may tell him it is your burden, and you would gladly be freed of it, but you cannot. You may lay it over on him, that he may do that for you, which you cannot do for yourselves.
ADVICE 2. Believe, in order to the getting of your will suited to your Lord's will. Would you have this mountain removed, it must be done in the way of believing. There are three things I would have you to believe, 1. That you are not fit to be your own choosers. All the saints, in one voice, have given this verdict of themselves. "He shall choose our inheritance for us, the excellency of Jacob, whom he loved." God from Heaven has witnessed it, in his giving Christ to be a leader, a head and husband to them; thereby not trusting them, but him, with bringing the children to glory. Christ himself has put this lesson into our hands teaching us to deny ourselves, and to be jealous of ourselves. The event has proved it often, in that people getting their own will, has been their ruin. Psalm 78:29; and the best of the saints getting the reins in their own hand, have set all on fire.
Again, Believe that whatever is the Lord's will is always best for you. All our wilfulness proceeds on a mistake. We think sinful liberty best for us, ease, plenty, and the like. God knows it is otherwise, and therefore he will have us hear him for our good. To help you to believe this,
1. Consider God's will is the product of infinite wisdom, and may we not trust that infinite wisdom that contrived the world with the guiding of it? Will we hold up our candle to the sun shining in its brightness, or shall our weakness pretend to tell him what is best for his creatures? Why do we not then sink down into our seats and say, good is the will of the Lord, and let him do what seems him good.
2. Christ loves his spouse more dearly, and cares more for their good than they do themselves, and so whatever is his will for them is best for them. He loved them so as to lay down his life for them, and may not that evidence his will to be best for them. "As the Father," says he, "has loved me, so have I loved you." Why does the Father hedge
up his unruly child, why does he refuse him his will, but because he loves him?
3. By virtue of the covenant of grace, God's glory and his people's good are both in one bottom, and cannot be separated. Is his will then always most for his own glory, consequently it is most for his people's good.
4. His will is ever right; it is seldom but our will is wrong, and never right when opposite to his, Deuteronomy 32:4. There is no flaw in the way and will of God; and whatever hardships those espoused to Christ, may now seem to see in it, when they come to the other world, they will make their recantation, and say, he has done all things well.
Lastly, Consider your experience. Have you not seen many times, how God has done you good against your wills, good which you would never have got, had he given you your will.
Moreover, consider that God will make out his promise of suiting your will to his, who have put it into his hands, Ezekiel 36:26, 27. How shall we get the good of the promises, but by believing them. Have you given up your will to him, to be rectified by him, believe that he will do it, and it shall be done.
Who Are our Own People Mentioned in
Psalm 45:10 whom we Must Forget; in
What Respects and Why We Must Forget
Them.
I. To show who are our own people, whom we must forget. In a word, it is the wicked world, "the children of disobedience, among whom, in time past, we had our conversation." When the soul comes to Christ, it must say as Ruth to Naomi, "your people shall be my people, and your God my God." When Christ calls a soul to himself, he calls it out of the world. The church is a congregation gathered out of, and separated from the world; though not in place, yet in respect of affection, which is the greatest separation. But to be more particular, a saint may know who are his own people, by taking a look of himself, as corrupt and carnal.
1. Then they are our own people, who are yet living in darkness, unacquainted with the corruption of their nature, and misery of it; strangers to the spirituality of the law of God; strangers to the majesty and holiness of God, their absolute need of Christ, and his preciousness and excellency. The saints may remember the day in which they lived in that same region of darkness, and knew not more of these things than they, and may hence conclude these are their own people. "Be not you therefore partakers with them. For you were sometimes darkness, but now are you light in the Lord: walk as children of the light."
2. They who are living in the same way and manner that the spouse of Christ did before her espousals; they are their own people walking on in the way which they have left; Ephesians 2:2, 3. Are they following the course of the world? do they venture frankly over the hedge of God's laws? You may know, then, by your former
conversation, that they are your own people, from among whom Christ plucked you, as brands out of the burning.
3. They who are going the same way your carnal hearts would go, if they were left to their own corrupt choice. These are your own people; for as in water face answers to face, so do your hearts, as corrupt, answer to theirs. It is grace only that makes the difference, for the same nature is in both, only the power of that corrupt nature is broken in those that are espoused to Christ, but it is entire in others. There is another principle beside it in the godly, but it is alone, and sways all, in others.
4. They who are living in the same barren region, in which the saints lived, before their espousals to Christ. The state of nature is that barren region; that is a far country, far from God and his covenant, and therefore there is no communication between God and them, no influences for making them fruitful in the works of holiness; but a fullness of these our grapes of wickedness. These are our own people: "For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy; hateful, and hating one another." We now proceed,
II. To show in what respects we must forget them.
1. We must forsake their company; it is evil company, unfitting Christ's spouse. "Forsake the foolish and live, and go in the way of understanding." While we are in the world, indeed, there is no shunning of evil men altogether; but you must not make wicked men your familiar friends, you must not choose their company; and if necessity lead you into their company, you must take heed to yourselves in it, and haste out of it as a plague house. They that are espoused to Christ, and yet keep wicked company as before, give no
great evidence of their sincerity. Birds of a feather flock together, and you may know what a man is, by the company which he loves best.
2. We must not conform ourselves to them, nor be like them in their way. The command is, "be not conformed unto this world.' If we pretend a difference in our state from theirs, let there be a visible difference between our way and theirs. Do Satan's drudges bear the devil's mark, let us hate to take it on, or learn of them their ways. All that have a mind for Heaven, must be nonformists to the world, because the way of the world is against God and his law.
3. We must forget them in affection, saying, Depart from me, you bloody men. Though we are to wish well to the persons of all men, we must hate their evil ways, saying with David, "I hate the work of them that turn aside, it shall not cleave unto me." We must no more esteem their way as we were accustomed, nor desire to return into it. Have we been coming out of Sodom, we must not look back with a rueful look, otherwise we are not fit for the kingdom of God.
III. Why we must forget them.
1. Because they are not going our way. All men are on a journey to Heaven, or to Hell. There is a strait and narrow way that leads to Heaven, a broad way to Hell. If we are espoused to Christ, then we are on the narrow way; and how can we but forsake them that are going the quite opposite way. Nothing is more opposite than the way of holiness, and the way of the world; therefore we must either give up pretenses to Christ, or give up with the way of the world, "wherein in time past we walked according to the course of this world."
2. Because the godly and the wicked world are on two different sides, under two opposite heads, Christ and the devil. All the world is divided between these two, the Savior of the world, and the God of
the world. Christ's party are his spouse, brethren, members of his body. The devil's are his captives, prisoners, slaves. And though these of Satan's party may come over, yet the truly godly will never mix with them in their ways. "You shall keep them, O Lord, you shall preserve them from this generation forever."
3. Because, in consenting to Christ, we give up with them. If you take me, let these go their way. Their company is infectious. "Evil communications corrupt good manners." Their way is destructive, therefore let not your hearts go after them and their ways. When you engaged with Christ, you engaged against both, and said, "your people shall be my people, and where you go I will go."
4. Because the world's friendship is enmity with God. James 4:4. What is wicked company but a combination against God, to trample on his laws, dishonor his Son, and grieve his Spirit. What are the ways of the world, but a direct opposition to God. So far, then, as we go with them, so far we go away from God. So much as they and their ways get of our affections, so much we lose of affection to Christ.
Lastly, Because there will be a total separation at last of the godly and wicked, Matthew 25. Grace begins it here. Grace gives a new nature, new principles, new designs, and new motives, all which make a new conversation, opposite to the way of the world. Therefore if we would not lodge with them in eternity, we must give up with them in time.
Motives to Forsake Evil Company
1. Consider how unaccountable it is, that Christ's sheep should be found among the devil's goats; and Christ's servants joining issue with the devil's slaves? 2 Corinthians 6:14–16. If you have given up your name to Christ, why are you found on the devil's ground. Let the swine of the world feed together on the husks of sin, lie down together on the dunghill of their filthy lusts; but what has any to do among them that pretends to be a child of God.
2. The closer you are linked with them, the farther are you from God. Mix with the world and their way, and God will not know you as his. He commands a separation from these, if you would have a reception from him. "Wherefore," says he, "come out from among them, and be you separate, says the Lord; and touch not the unclean thing, and I will receive you." Men must go to the one side or the other; there is no keeping up with both God and ungodly company. Will men be swearing a covenant with God one day, and swearing with profane swearers another; drinking at the Lord's table, and at the table of drunkards, 1 Corinthians 10:21. God will never own such vagrants for members of his household. See their doom, Jude 13.
3. It hardens the wicked in their way. It is Solomon's observation, "they that forsake the law, praise the wicked; but such as keep the law contend with them." The sins of professors, going the way of evil men, is a practical testimony to the way of sin, emboldening the wicked to go on in their way. Whereas a testimony is to be kept up for God in the world, by a walk contrary to the way of the world. Thus Noah contended against the security and wickedness of the world, by a holy life, "by which he condemned the world, and became heir of the righteousness which is by faith."
4. Evil company is an affecting plague. "Evil communications corrupt good manners." How many fair blossoms of religion have been killed
in the bud, by the poisonous breath of evil company? How many have been dragged over the belly of good principles, vows, and resolutions, by the violence of it. There is a mighty efficacy in it to advance the devil's kingdom, and men being once drawn in, it is a thousand to one if they go not far beyond these bounds which they had prescribed to themselves. For the devil's agents have that off their master, let them once get in a finger, and they will endeavor to get the whole hand to follow.
Lastly, If you do not be separated, you will share with them. Weighty is that word, "a companion of fools shall be destroyed." How many have cursed the day that ever they saw the face of those by whom they have been first led into sin, and next to ruin. It will be no comfort to suffer God's wrath with company, whatever may be in sinning together. If we go in the way with the wicked, we must go to the same place with them. And though mercy should rescue you, it will be so as by fire, as we see in Lot's case.
What they Must Part With, Who Forget
Their Father's House, as Commanded, Psal. 45:10. and Reasons Why they Must
Obey this Command
This father is the devil, who keeps house in a wicked world, and in every unregenerate heart. But we must give up with it, if ever we would see the house of our father in Heaven. Here we shall,
I. Show with what of our father's house we must give up.
1. You must part with the master of the house, Satan, and renounce your relation to the house. Though you have no express compact with him, you have need to do this. There is a twofold relation all natural men have to the house. They are servants of the house, hence it is said, you were the servants of sin; their work is sin, and their wages is death. It is sad work, miserable wages; for he is the worst of masters, and they are the meanest sort of servants. Sinners have no term when they may leave their master, for they are slaves to Satan, and wholly in their master's power, taken captive by him at his will. He has a threefold title to them as his slaves. They are his slaves taken in war, "for of whom a man is overcome, of the same he is brought in bondage." The devil having proclaimed war against Heaven, attacked man as heaven's ally and confederate, and gained the victory over him. He is pursuing this war still against mankind, and driving the unrenewed world before him as prisoners of war, and so at his will. Isaiah 49:24, 25. They are also his bought slaves. Men, in general, like the Israelites, "have sold themselves to do evil in the sight of the Lord, to provoke him to anger." Where there is such a sale, Satan must needs be the buyer. It is a very low price, indeed, even for nothing. The foolish sinner thinks not so, while he makes the bargain; but when the latter end comes, he will see it is all naught he has gained, in comparison of the soul that is lost. Rome drives this trade. Revelation 18:13. Where have they learned it, but from the devil, who early set it up, buying our first parents for a parcel of forbidden fruit, and had the impudence to order the second Adam to fall down and worship him. He is daily buying a drunkard for some strong drink, a covetous worldling for a little pelf, a hypocrite for a name, unjust persons and liars for a very little thing. They are also his born slaves, born in his house, Ephesians 2:3. Many are born of parents, slaves to the devil, themselves, all their days; even those
who themselves are free, yet their children are not therefore free too, for "they were shaped in iniquity, and in sin did their mothers conceive them." It is not the first birth, but the second, that will make us free men. Now we must give up that relation to the house. We must renounce our service, and break away from our old master, and betake ourselves to Christ, as a new master, who makes all his servants free men.
They are sons of the house. "You are of your father, the devil," said our Lord to the Jews. A sad sonship, for it is an ill house; it is to be a son of Hell, a prison house, a dark house, a dreadful house. Never was a child liker a father, than unregenerate persons are like the devil. His nature is enmity against God and his law, so is theirs. He is fallen, and so are they; lying in wickedness, and so are they.
Now we must give up that relation to the house. We must be born again, we must be new creatures, or we will be ashamed of our pretended espousals to Christ. For if any man be in Christ he is a new creature: old things are passed away; behold all things are become new." The image of Satan must be defaced, the image of God restored in sanctification, and that work advanced in daily mortification to sin, and living to righteousness.
2. You must quit the work of the house. We must cast off the works of darkness. There is never an idle person about our father's house. Satan keeps all his children and servants busy at their task, that so they may not think of ways to escape, or of leaving him, as Pharaoh did with the Israelites. And what are they always about that keeps them busy. They are always at one of two things, they are either weaving the spider's web, or hatching the cockatrice egg. "They are weaving the spider's web." They are very busy doing nothing. Nothing for God, their souls, or eternity. Their webs will not become
garments, neither shall they cover themselves with their works. All that they are busy about, will do no more to help their souls in the day of wrath, than a cobweb will clothe a man to defend him against the cold. The broom of death will sweep them and it away together; and about this heads and hands are employed. Or "they are hatching the cackatrice' eggs. He who eats of their eggs dies; and that which is crushed breaks out into a viper. They weary themselves to commit iniquity. They draw iniquity with cords of vanity, and treasure up wrath against the day of wrath." This is work. It is hard, toilsome, and dark work, soul-ruining work. Yet it is the work of the house, in which each strives to outdo another, and undo themselves. But as in other houses some are employed in coarser work, and others in finer, so it is in this house. The master of the house puts his coarser work in the hands of the profane, ignorant, earth worm, that has not so much as a form of godliness; and their task is "to fulfill the lusts of the flesh." He employs their tongues in swearing and lying, their bellies in gluttony and drunkenness, their bodies in impurity, their hands in picking and stealing; and their heads, hearts, hands continually about the world; so that on their belly they must go, and can never get up their head above the world, and their eye must never be satisfied with seeing, nor their ear with hearing, but like the grave, cry give, give; and loading themselves with thick clay, which they will never let go, until death separate them.
He puts his finer work in the hands of the hypocritical professors, who work such a coat to themselves, as they shine in it like angels of light, and their task is, "to fulfill the desires of the mind." He employs them to deceive the world with their hypocritical pretenses to piety, and to deceive themselves also. Their business is to oppose themselves to the very heart and life of the gospel, by their unbelief, self-righteousness, pride, and self-conceit; and to keep in the life of some lusts by their form of religion, and shelter them under a cover
of religious duties; to do much mischief to the church of God, and stumble and bring to ruin many poor souls.
Now you must quit the work of the house, of whatever sort it be. You must not be like those that will give over their master, engage with another, and yet come back, and fall to their work again. You must take other work in hand: I do not say more work, for as the watch that goes wrong, goes as fast as that which goes right, you will have as much work in your father's house as in your husband's.
3. You must part with the provision and entertainment of the house. People use to get their meat where they work their work, and Satan's slaves get their meat also in their father's house. And what is their entertainment? He sets them down "to eat dust with the serpent," Isaiah 65:25. He feeds them on filthy lusts, which may nourish their corruptions, but is poisonous to their souls. Satan did once eat angel's food in the enjoyment of God, but now dust is his meat with the serpent, that is, as it was the meat and drink of Christ to do the will of his Father, so it is Satan's to sin against God and to do mischief, all the pleasure he has lies there. So it is with Christless sinners, the sweetest milk which they suck is out of the breasts of their lusts; the enjoyment of God was never so sweet to those whose God is their belly, as meat and drink; the dishonest person has not so much pleasure in the gospel treasure, as in some thing that he can catch to please the covetous heart.
He sets them also "to eat husks with the swine," Luke 15:16. He feeds them with the empty dry things of the world, and they are dressed up according as every one likes best. Some get the pleasures, others the profits, others the honors of it set before them, and on these they feed. So the voluptuous man has more delight in carnal pleasures than in communion with God; "for they are lovers of pleasure more
than lovers of God." The worldling has more pleasure in his goods and chattels, than in all the spiritual gains of true godliness. These things are to him but shadows, but what he can hold is substance. "I am become rich," says he, "I have found me out substance." The ambitious man has more delight in a name and honor among men, than in the honor of God's approbation. "How can you believe, which receive honor one of another, and seek not the honor that comes from God only."
Now you must quit the entertainment of the house, and betake yourself to the entertainment and provision of the house of Heaven. "Wherefore do you spend money for that which is not bread, and your labor for that which satisfies not? hearken diligently unto me, and eat you that which is good, and let your soul delight itself in fatness." You ask bread in your father's house, and he gives you a stone, for what he gives is not bread, and satisfies not the soul. The dust of lusts is not good, change your dust then, and "eat that which is good." God, grace, communion with God, and all the benefits of the covenant are good. They are good for the soul and the body, for time and eternity. The husks of the world have no fatness in them, change them therefore, and "let your souls delight themselves in fatness." Spiritual things are full of sap, and will make your souls prosper.
4. You must quit the fashions of the house. Every house has its own fashions, and so has your father's; but that must not keep them up. "Be not conformed unto this world." They are evil fashions, you are not to bring them along with you to your husband's house. The fashion of the house, in natural actions, is to follow these actions in a mere selfish way, to gratify a carnal appetite, without any eye to God in them, or fitting us thereby for his service. You must quit it, and must not be like your father's house in them. Modesty and sobriety,
and referring all to the honor of God, is the fashion you must fall in with, as the fashion of your husband's house. "Whether, therefore, you eat or drink, or whatever you do, do all to the glory of God." The fashion of your father's house, in civil actions, is to be sunk and swallowed up in these things, to be minding them more "than the one thing needful," and to have no respect to the command nor honor of God in them; and so to make these things either jostle out duty to God altogether, or to take such a lift of them, that no vigor of spirit, and sometimes even no strength of body, is left for duty to God. To be untender in these things, and even to give conscience a stretch, if a person can gain any profit or ease by it. To count truth in words, and exact uprightness in dealing, and to do no other way to others, than we would they should do to us, but needless nicety. If you quit not these fashions, you will never see the house of Heaven. Luke 10:41, 42; 1 Corinthians 6:8, 9; 1 Thessalonians 4:6. If ever men get more religion, they will get more moral honesty.
The fashion of your father's house in religious actions, (for there is some religion even in that house, but it is of the fashion of the house), that is to hold with the one half, and that too the worst half, the outer half, the mere form of godliness. To hold with bodily exercise, but endeavor not to worship God in spirit. So that men in that house shut the eyes of their bodies, yet their hearts are going after their covetousness; they bow their knees, but their hearts remain inflexible. It is their custom to seek to please themselves more than God, Matthew 6:2. To go about these duties that they may sin the more freely, and so make a covering of them to some lust, Proverbs 7:14, 15. They put them in Christ's room, "going about to establish a righteousness of their own." If you quit not these fashions, you are not God's people, "for God is a spirit, and they that worship him, must worship him in spirit and in truth." "His people are the circumcision, who worship him in spirit, rejoice in Christ
Jesus, and have no confidence in the flesh." Hypocrisy is a mask which God will pluck off.
5. You must quit the garb of the house. Under the Old Testament, when people were to make any solemn appearance before God, they were called to change their garments, Genesis 34:2. And if you would show yourselves Christ's spouse, you must part with the garb of the house, off which you are come. You must part with the inner garment of the house, "that is the old man with his deeds." Ephesians 4:22; Colossians 3:9. The old man is the corrupt evil nature; his deeds are the corrupt workings of that nature in heart and life. These cleave close to us, as a belt to the loins of a man, but we must be putting them off by daily mortification. In vain do we pretend to be espoused to Christ, if we still retain our former lusts. Christ has another garment for his spouse, which we must put on, if ever we see Heaven, that is "the new man," the new nature with a new life, Ephesians 4:24. It is made up of two pieces: righteousness, the whole of our duty to man; and holiness, the whole of our duty to God. For true religion is universal, and therefore it is called a man; not a member or two of a man, but a whole man.
You must also part with the upper garment of the house, that is the filthy rags of your own righteousness, Isaiah 64:6; Zechariah 3:4. The way in our father's house, is to cover their unrighteousness with their own righteousness, their evil with their good, their sins with their duties. But alas! all this is but a covering of rags, that will not hide your shame before the Lord; a covering of filthy rags, that will make you more vile. Christ has provided the white clothing of his own righteousness for you, that must be put on by faith; and all you do must be washed in the blood of the lamb, or you will be ruined with it. You must learn that lesson in your husband's house, that never one could yet learn in their father's house, even to work in
religion, as if you were to win Heaven by working, and then to overlook all, as if you had done nothing.
Lastly, You must quit the interest of the house. People readily are concerned for the interest of the house of which they are members, and none more than the members of our father's, that do their utmost to support it. Now, if you mind for Heaven, you must quit this interest, and pursue the interest of the house of Heaven. You must not interest yourselves in the quarrels of that house. That house has a quarrel against the image of God, the power of godliness, and the people of God, Genesis 3:15; and all the members of the house interest themselves in the quarrel, one way or another, to bear down the exercise of godliness. Persecutors strike it down; mockers jest upon, and laugh at it; the worldly man gravely pronounces it to be folly; the hypocrite's heart rises bitterly against it, and bears it down and smothers it, with contention and strife about outward things. All join together in the quarrel, though they go different ways to work. But you must stand upon the side of godliness.
You must not support the interest of your father's house. Christ was sent to pull it down, "to destroy the works of the devil;" do not you put to your hand to hold it up. The members of the house are very much concerned to hold it up. They will not give their help to curb sin, but, upon the contrary, they encourage one another by example and otherwise, like Babel-builders, to go on with the work. Let none that mind for Heaven, support the interest of Satan in the family, or in any place where they are. We now proceed,
II. To give reasons, why these that are espoused to Christ, must forget their father's house.
1. Because our father's house, and husband's house, are quite contrary the one to the other, as Heaven and Hell, light and
darkness, and there is no reconciling them, 2 Corinthians 6:14, 15. Therefore we must renounce our part in, and relation to the one, if we mind to plead a part in, and relation to the other. They never shall mix. "God will preserve his people from this generation, forever." They never can mix. "You cannot serve God and mammon." The heads of these houses are opposite, the work, the entertainment, the fashions, and interests; therefore, as you would not renounce your part in Christ, forget your father's house.
2. Because, as our husband's house is most honorable, so our father's house is most base. These that are espoused to Christ, as Christ is their husband, they are God's children; they are of the same family with the angels; nay, the very angels are ministering spirits, to take care of them who are joint heirs with Christ. They are honorable in their relations, and rich in their title to Heaven and glory. But our father's house has nothing in it but baseness, for it is a fallen house, fallen from honor to the deepest disgrace, from happiness to extreme poverty and misery. For us to follow the ways of it, is as if one brought into a noble family could not forget, but bring along with her, the way of the beggarly family from which she came.
3. Because we will never apply ourselves to the way of our husband's house, if we forget not our father's house. While the hearts of the Israelites were set on the flesh pots of Egypt, they could make no progress in their journey to Canaan. Laban knew that Jacob could not enjoy his service, when he much longed after his father's house. The affectionate remembrance of the work and provision of our father's house will be a dead weight on those that have begun to run the race set before them; and always, the more we give way to our corruptions, the more tenderly we handle our lusts, religion will be the more difficult.
4. Because it is the worst of houses. No wonder, for the devil, the worst of masters, is the master of the house. No slavery like the service of that house. It is soul slavery. No entertainment like it, for it can never satisfy; nay, it is destructive to the soul. The work thereof is sin, the wages death, eternal death. The fashions of the house are the very reverse of all that is good. The interests of the house are the dishonor of God, the ruin of mankind. The garb of the house is filthy rags, and the shame of their nakedness will at length appear before the world.
Who Are they That Will Not Leave their
Father's House, as Exhorted and
Commanded of God, Psal. 45:10
1. Those that, in the midst of gospel light, yet continue in the darkness of the house; even all grossly ignorant persons. They that are brought out of their father's house to Christ, are brought out of darkness to light, though they know not a letter. "They were sometimes darkness, but now are they light in the Lord." If people remain ignorant under gospel means, we know what is the cause, their father has put out their eyes. 2 Corinthians 4:8, 4. This will end in eternal darkness. "It is a people of no understanding, therefore he who made them will not have mercy on them; and he who formed them, will show them no favor."
2. Those that retain the language of the house. When Peter spoke, the damsel knew what countryman he was. "You are a Galilean, for your
speech betrays you." And what shall we say of you, that are a curser, a swearer, a liar, a filthy speaker, but you are a Hellilean. I appeal to your own consciences, what sort of language that is, whether it sounds like Heaven or Hell. To hear a man speak as if Hell were opening; breathing out lies, as if inspired by the father of them; speaking, as if an unclean devil were speaking out of him; what can one think in such a case, but that the person speaks like the house to which he belongs. But if you will not forbear that language, it will turn to blaspheming at length through a long eternity. For the former is the language of the house in time, the other in eternity.
3. Those that wear the badge of the house on their breasts, the master of the house's mark on their foreheads, so that those who go by may easily know who they are. Profane people. You that will not bow a knee to God. "The wicked, through the pride of his countenance, will not seek after God." You that take room to yourselves in all licentiousness, that have nothing to do with religion, but to show aversion to all that is good; if not to mock and reproach others that seem to be religious. Will you pretend to any portion in Christ? No, no, you know not Christ, and he will dishown you. A dumb devil possesses you now, that you cannot, will not pray to God now; the day will come, that you will cry to the hills to fall upon you, and hide you from the face of the judge. You will have a merry life of it now, but you shall weep; you will make a jest of religion now, but that will make you roar at length. Your heart is averse to all that is good now, the copestone will be put on it in Hell. You care not for prayers, godly discourse, examinations, or sermons; but some of you will go to the hill with the beasts, Sabbath after Sabbath, and desire no person to take that task off your hand. Well were it for you, if, as you live with the beasts, you were to die with them also.
4. Those that give up themselves to the trade of the house, minding nothing but the world, earthly things. They have no trade with Heaven. They know not what communion with God means. They will have their work on earth as far advanced as their neighbors, but their work for eternity is yet to begin. They are so busy they cannot get time for it. They have so much to do otherwise, they cannot get anything done to purpose for their perishing souls. That is folly, for the world will be consumed in flames, when that soul of yours shall continue to exist, to be either eternally happy or miserable, as it is now seen to be in time.
Lastly, Those that are the hidden servants of the house. It has been said of some, that they have stealed away to Heaven, without being observed; but there are others that steal away to Hell, and the world never hears the sound of their feet: even deep veiled hypocrites, whited sepulchers. "They are disobedient, deceiving, serving divers lusts and pleasures." They wear Christ's livery, but yet are Satan's drudges. There are always some lusts that have such persons absolutely under their power. The broad way is wide enough, so that they can easily get a bye path in it, to go by themselves to destruction, without mixing with the profane rabble that keep the highway. However, all come to one lodging at length. "As for such as turn aside to their crooked ways, the Lord shall lead them forth with the workers of iniquity."
Matthew 11:28 Explained, "Come unto
Me, all ye that Labour, and are heavy-
ladenm and I will give you rest."
The great and main object of gospel-preaching and gospel-practice, is a coming to Christ. It is the first article in Christianity, according to John 5:40, "Ye will not come to me, that ye might have life." It is the connecting chain, 1 Peter 2:4, "To whom coming as unto a living stone...ye also as lively stones are built up..." And it is the last exercise of the Christian; for when finishing his warfare, the invitation is, Matthew 25:34, "Come, ye blessed of my Father, inherit the kingdom prepared for you..." It is virtually the all which God requireth of us, John 6:29, "This is the work of God, that ye believe on him whom he hath sent." The words of the text are a most solemn and ample invitation which Christ gives to sinners. In them I shall consider,
The connection. For which look to verses 25 and 26, compare Luke 10:21, "Jesus rejoiced in spirit." It was a joyful time to him when he made this invitation. He rejoiced in the account of the good news, the success with which the message of the disciples was attended; and in the wise and sovereign dispensation of grace by the Father, which he here celebrates, as also upon the view of his own power, where he shows, that all power was lodged in him. The keys of the Father's treasures of grace were in his hand, yea, and whatsoever is the Father's. He also shows that none could know the Father, but by him, for that is given to him only. He, as it were, opens the treasure-door to sinners in the text. From the connection of this verse, as just now stated, I would observe, that the solemnity of this invitation is most observable. There seems something to be about it more than ordinary. As,
1. It was given in the day of Christ's gladness. He was a man of sorrows, all made up of sorrows. Sorrow, sighing, weeping, groaning,
were his ordinary fare. Once indeed we read of his being glad, John 11:15; and once of his rejoicing, Luke 10:21. And, again, on this occasion here that thread of sorrow was interrupted, the sun of joy broke out for a little from under the cloud. His heart was touched, and, as it were, leaped for joy, as the word signifies; compare Matthew 5:12 with Luke 6:23. In the Greek, "he was exceeding joyful." At this extraordinary time and frame, he gives the invitation in the text. Hence infer,
1st. That Christ invites sinners with an enlarged heart. Joy enlarges it. His heart is open to you, his arms are stretched wide. You often see him with sorrow and anger in his face, and this works with you that you will not come. Behold him smiling and inviting you now to himself, sending love-looks to lost sinners, from a joyful heart within! Infer,
2nd. May I say, the Mediator's joy is not complete, till you come and take a share? The Scriptures will warrant the expression, Isaiah 53:11. "He shall see of the travail of his soul, and shall be satisfied." He rejoiceth, but resteth not; but invites sinners to a share, as if all could not satisfy while he goes childless, as to some he has yet an eye upon. Infer,
3rd. That nothing can make Christ forget poor sinners, or be unconcerned for them. Sorrow could not do it, joy could not do it; either of these will drive a narrow-spirited man so into himself, as to forget all others. But never was his heart so filled either with sorrow or joy, but there was always room for poor sinners there. When he was entering the ocean of wrath, he remembered them, John 17; and as our forerunner, he went into the ocean of joy. Hebrews 6:20. Like Aaron, he carried our names on his heart, when he went in to appear before the Lord in heaven, Exodus 28:29.
2. The invitation was given at a time when there was a great breach made in the devil's kingdom, compare Luke 10:17, 18. Christ was now beginning to set up a new kingdom, and he sends out seventy disciples, which was the number of the Sanhedrin at first. He was to bring his people out of the spiritual Egypt, compare Genesis 46:27. The success of the disciples was a fair pledge of the devil's kingdom coming down, and the delivery of sinners. And when the news of it comes, his heart rejoices, and his tongue breaks out in this invitation to the devil's captives, to come away upon this glorious signal. As he had begun to perform this part of the covenant, the Father had begun to perform his, which made his heart leap for joy, and sets him on to cry, that they would all come away, as disciples, vigorously to pursue the advantage which was got, Psalm 110:7, "He shall drink of the brook in the way, therefore shall he lift up the head." Hence infer,
1st. That Christ's heart is set upon the work of sinners' salvation. Ye see no undue haste, but he would have no delays. He holds hands to the work calling, Come unto me. He preferred it to the eating of his bread; and what else is the meaning of all the ordinances and providences ye meet with? Infer,
2nd. That Christ would have you to come, taking encouragement from the example of others that have come before you. There is a gap made in the devil's prison; some have made their escape by it already, O! will ye not follow? The Lord has set examples for us, both of judgment and of mercy. In the beginnings of the Jewish church, there was an example of God's sovereignty, in the destruction of Nadab and Abihu, Leviticus 10:1,2; and of the Christian church, in the death of Ananias and Sapphira, Acts 5; of mercy, in the Jewish church, Rahab the harlot, besides Abraham, the father of them all, an idolater, Joshua 24:2 (compare Isaiah 51:2). Then in the Christian church, Paul, the blasphemous persecutor, 1 Timothy 1:16. Infer,