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continued and spared sinning makes long continued calamities when they come. Judgments, as the ancients thought comets to be, are as lasting as the matter is they are kindled with; and truly upon this account, we may justly apprehend that our troubles are but just beginning, rather than near their end. Yet repentance might prevail for the shortening of them. Those sweet showers soonest lay the stormy winds.

And this consideration may have something hopeful in it, that in these latter times things move something more speedily, as natural motions do towards their end; for a short work will God make upon the earth, as the apostle's word is; and we see in our particular straits that were greatest, that the Lord hath made them short even beyond our expectation; and what remains is in his hand. I trust he will hasten the defeat of the plots and power of his enemies; and doubt not all the late and present commotions of these poor kingdoms are the birth-pangs of a happy deliverance and peace, and when they grow thickest, it is nearest the birth.

How long? Observe the compassion of the messengers of God, not desiring the evil day, but mourning for it; pitying those they denounce judgment against, and melting for those they harden.

Till the cities be wasted. This intimates there would be no relenting under all these judgments, but that these, as well as the word and together with it, would harden them more, till they were almost consumed. And this is usual. Men think it would be otherwise, but it is found that times of great plagues and judgments are not times of great conversion. Men are then more hardened both against the word and the rod; their spirits grow stiff and obdurate in a kind of desperation. But mercy,

coming as the spring sunshine, mollifies and dissolves, and makes fruitful; therefore such a day is to be longed for. I suspect we shall not see much done by the gospel till then and before that we may suffer yet more dismal things, and be wasted with pestilence, sword, and famine. Yet there is comfort in this, the Lord will not make a full end of us: a tenth shall be left; and if not we, yet at least our posterity shall reap the sweet fruits of our bitter calamities, which are the just fruits of our iniquities.

Ver. 13. But yet in it shall be a tenth, and it shall return, and shall be eaten; as a teil tree, and as an oak, whose substance is in them when they cast their leaves; so the holy seed shall be the substance thereof.

THERE is still a remnant holy to God, the preservers of a land from utter ruin. Profane persons despise the children of God, and know not that they are beholden to them for the subsistence of the land and of the world: they are as those oaks, whose roots did bear up the earth of that highway that went between the king's house and the temple, as the resemblance is taken by some.

In judgments, the Lord remembers this. Destroy it not, there is a blessing in it. As for the personal condition of believers, there may be a great decay, a winter visage may be upon it; but yet the holy seed abideth in them, and is their stability, and still that word is true that is borrowed hence, "The holy seed, the subsistence or establishment of the earth." When their number is completed, time shall end, and this visible world shall be set on fire. And this day is hastening forward, though most of us think but little, if at all, of it.

ROMANS XII.

Ver. 3. For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith.

BESIDES the common word of edification implying it, we find often in the scriptures, teaching compared to building; and, amongst other things, the resemblance holds in this, that in both, of necessity, there is a foundation first to be laid, and then the structure to be raised upon it. He that gives rules of life, without first fixing principles of faith, offers preposterously at building a house without laying a foundation; and he that instructs what to believe, and directs not withal a believer how to live, doth in vain lay a foundation without following out the building. But the apostles were not such foolish

builders, as to sever these two in their labours in the church. In this epistle, we find our apostle excellently acquitting himself in both these. He first largely and firmly lays the groundwork in the foregoing part of the epistle; now he adds exhortations and direction touching the particular duties of Christians.

The first thing, certainly, to be done with a soul, is to convince it of sin and death, then to address and lead it unto Christ, our righteousness and life; this done it should be taught to follow him. This is Christianity, to live in Christ, and to live to Christ; to live in him by faith, and to live to him in holiness. These our apostle joined in his doctrine, viii. 1; There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.

The exhortation that begins this chapter hath in it the whole sum of Christian obedience, fitly expressed and strongly urged; and in that are all particular rules comprised.

But because of our ignorance and our sloth, we do not always readily draw forth particulars from those comprehensive general rules wherein they lie; we need therefore to be assisted in this; and to this the Scriptures descend, particularly the apostles in their epistles, and that usually in the latter part of them. And this is a main part of our duty in preaching the word, often to represent these rules to you; not so much that you may understand them better, though somewhat of this likewise may be needful, as that you may remember them, and eye them more, and walk according to them; and there is no more in these things truly known, than what is known after this manner. I have endeavoured in the course of my teaching to reach this end. My design, and I hope yours likewise, hath been, not to pass so much time, nor to pass it with empty delight, which in other things might be done at an easy rate, but that you be really built up heavenwards, and increase with the increase of God; that the truth and power of Christianity may possess our hearts, and grow there, and may be evident in our lives, to the glory of our Lord Jesus.

We shall endeavour to lay before you the particular graces that are the ornaments of Christians; and this,

not that you may look on them simply and commend them, but that you may pursue them, and be clothed with them, and then they will be much more comely and commendable; as a robe of rich apparel, if it seem fine while it hangs or lies by, it appears far better when it is put on.

The rules the apostle is about to give, he prefaces thus, For I say, through the grace given to me; I speak as the messenger or apostle of Christ, according to that knowledge and experience that he hath given me of these things; and so take it, as from one that hath some interest in and share of these graces I recommend to you. And this indeed makes recommendations carry home. O that we could truly say this! Alas! it is an uncomfortable and commonly an unprofitable thing, to speak of Christ and the graces of his Spirit, only as having heard of them, or read of them, as men that travel in their studies do of foreign countries.

Through the grace given unto me. The apostle represents this to add the more authority and gain the more acceptance to what he had to say; and for this end, some care is to be had of the good opinion of people, so far as their interest is concerned, that the message we bring be not prejudged: otherwise, this truly set aside, it were little matter how we were mistaken or despised, yea, it were a thing someway desirable; only provided nothing be done on purpose, that may justly, yea or that may probably, procure it, for that both piety and charity forbid.

To every man. This is more pressing than if he had said simply, to you, or generally, to you all; for in men's talking of things, it proves often too true, what is said to all, is said to no one; but to every one, that each one may suppose it spoken to him, as an ingenious picture looking to each in the room. Thus we ought to speak, and thus ye ought to hear-we to speak, not as telling some unconcerning stories, but as having business with you; and you to hear, not each for another, as you often do- "O such a passage touched such a one," but each for himself.

The first particular, the apostle recommends, is that gracing grace of humility, the ornament and the safety of

all other graces, and which is so peculiarly Christian. Somewhat philosophers speak of temperance, justice, and other like virtues, but these tend rather to blow up and swell the mind with big conceit and confidence of itself, than to dwell together with self abasement and humility. But in the school of Christ, the first lesson of all is self denial and humility; yea it is written above the door, as the rule of entry or admission, Learn of me, for I am meek and lowly of heart. And out of all question, that is truly the humblest heart, which hath most of Christ in it.

Not to think highly. Not aspiring and intending in things too high. And a great point of humility is, subjection to God in the point of knowledge. In this was our first climbing that proved our fall; and yet still, amidst all our ignorance and darkness, we are catching and gaping after the deadly fruit of unhallowed knowledge.

This withal hath in it the attempering of our thoughts and practices to our measure and station; to know our selves truly and thoroughly: for that will certainly beget a very low esteem of ourselves, to judge ourselves the unworthiest and meanest of all.

And having truly this estimate of ourselves, we shall not vainly attempt any thing above our reach, nor disdainfully neglect any thing that is within the compass of our calling and duty; which are the two evils so common among men, yea, even amongst Christians, and in the church of God, and are the cause of most of the enormities and disorders that fall out in it. It is a strange blindness, that they who do grossly miscarry in the duties of their own station, yet so readily fancy themselves capable of somewhat higher, and think themselves wronged, if it be refused them.

The self-knowing Christian would rather descend, and find himself very disproportioned to his present station, be it never so mean. He can say with David, Lord, my heart is not haughty, nor mine eyes lofty; neither do 1 exercise myself in great matters, or in things too high for

me.

But vain minds would still be tampering with the greatest affairs, and dwell not with themselves. O my brethren, be entreated to study your own hearts better.

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