all that are such and none but such For he that believes not is condemned already and the wrath of God abideth on him So when the Goaler comes trembling before Paul and Sylas and cryed out Sirs what must I do to be saved Believe on the Lord Jesus and thou shalt be saved and thy house An Unbeliever is one that rejects that Salvation that the Gospel tenders and that Christ hath purchased An Unbeliever he is in a state of condemnation he is condemned already Therefore those general expressions in the Scripture of Christs dying for the whole world are to be understood only in opposition to the Nation of the Jews who were God's peculiar people and to whom all God's saving mercies wereof old confined Thirdly How it is that Christ saves He saves as a Captain by Conquest subduing the strong man armed under whose power we were held Captive The strong man armed keeps possession of us till a stronger than he casts him out and comes and binds him and overcomes him and this Christ hath done in Conquering Principalities and Powers and thus he saves not only from the power of the Devil for we were perfectly under the power of Sathan thus he breaks off that yoke But then he saves as a Priest by making satisfaction He saves from offended Justice we all of us are not only captive to Sathan but Prisoners and Debtors to Divine Justice Now Christ saves his people from this by offering himself for his people once for all and so this Salvation is not only a negative business in freeing us from those miseries that we lie under but positive in intitling us to all those blessings and priviledges of which we are capable Those he hath purchased by his Blood Act. 20.28 Applic. 1. Vse Then this may inform us that if Christ be the God and Saviour upon what a sure foundation is the faith and hope of Believers built it is not upon the sand but upon a Rock How many false foundations do men build their hopes upon these may stand them instead for a time but when the wind rises and the rain descends and the floods flow in upon them they will fall and their fall will be very great None but a God could possibly have gone through so great an undertaking We had made our selves Debtors to an Infinite Majesty and our Debts were such as could not be satisfied but by an infinite expiation Our Saviour takes all upon him when he came to be the surety of his people to take upon him all their Debts and to discharge them None but an infinite Person was fit for such a work This is the Character that the Scripture gives of Christ as one who is able and mighty to save yea to save to the uttermost Our Redeemer is the Lord of Host the Holy One of Israel is his Name If our Saviour be God then this is matter of great encouragement to fly to him let our case be never so difficult perplexed and hopeless yet as he is God it cannot exceed his power to redeem and deliver Only believe and thou shalt see the Salvation of God Matth. 8. The poor Leper came to our Saviour his was such as he could not go to men he was shut out from the Congregation and worshipped him saying Lord if thou wilt thou canst make me clean You cannot imagine a case to be more sad than the case of the Lepers was and yet his faith did bring him to Jesus Christ and it was his comming Chriw that did obtain his Cure even of that distemper O! therefore how should this comfort us against the greatest of our spiritual enemies Our Corruptions though they are never so strong our oppositions though never so mighty though Principalities and Powers be engaged against us though earth and hell be up in arms against us yet this answers all our Saviour is God all things therefore are subject to him 2. Vse Of Exhortation Be perswaded then to fly to this God in all your distresses and comfort your selves by placing all your hopes upon him God hath made many discoveries of the Glory of his Son hereafter He shall appear without sin to Salvation he appeared the first time as our surety to pay our Debts but he shall appear the 2d time as one that hath already discharged that Debt and sit down on the right hand of his Father in Glory he appeared the first time as a sheep for the slaughter he shall appear the second time as a Conqueror trampling upon all his enemies He appeared the first time in meanness He shall appear the second time in Majesty We should comfort our selves in the hopes that we have in such a Saviour who is truly God Whatever the afflictions and distresses of Gods people may be yet he will work out enlargement for them he can do it and he hath promised to do it Yea he hath undertaken to do it if you do but on the one side put into the ballance all your doubts fears and Objections and on the other side do but think who it is that hath undertaken your Redemption and Salvation remembring it is God your Saviour this one word will weigh down all 3. Lastly This may be a use of terror to all the enemies of Jesus Christ Christ is God and therefore he is too great for them to cope with His enemies shall surely become his footstocl and then shall he resign his Kingdom unto his Father 1 Cor. 15. He is too great to be conquered and he will certainly conquer his enemies though it be in such a way many times as does stagger the Faith of poor his Creatures Doctr. 3. That the Gospel is the Doctrine of God our Saviour The Apostle mentions this two-fold excellencie in the Author of the Gospel that he might as â—t were with a two-fold cord bind us to a greater heedfulness of its Counsels and to a more strickt observation of its Rules Our hearts are lose and slippery especially to those things that concern our Souls and it is not a single cord that will keep us within compass and therefore the Apostle speaks here of the Gospel as the Doctrine of him who is our God and Saviour In this description of the Author he speaks enough to work upon all our affections at once It is the Doctrine of God and therefore it is not to be slighted The Kings great Ones of the World are in nothing so tender of as their Laws they will not endure them to be trampled upon and despised by their subjects Oh! think what a vast difference there is between the great God and the highest Potentates that are here upon the earth his Kingdom is over all over all men over all the Consciences of men which no Prince can claim Dominion over in this regard as it is the Doctrine of God therefore it is to be heeded and obeyed every Doctrine of the Gospel hath the stamp of Gods Authority upon it Now is it
beyond what ever it was before beyond what discoveries we are able possibly to make thereof Now to know that glory in Heaven which the Saints shall enjoy how will that recompence all the afflictions troubles and perseeutions that may befall the people of God upon the account of teir cleaving to God 8. That there is an absolute necessity of living the life of Faith in all Conditions In Prosperity not to be lifted up but by faith to live upon God whilst we have other things to keep our hearts loose from them so in adversity when we are stript of these things still to keep our hearts in an equal poyse and frame this is the life of Faith these are the great Principles wherein this Doctrine of God our Saviour designs to establish us Arg. 2. It must needs be an eminent priviviledge to enjoy the Doctrine of God our Saviour because of the many attempts of Sathan and his instruments to rob the Church of God of so great a benefit if it was not so great Sathan would not be so busie to imploy his opposition against it Sathan would be content that men should be great and grow rich so that their hearts do but go out after these things but he cannot that they should enjoy the free use of the Gospel The Apostate Andgels since they left their first station have used all devices to make Man as miserable as themselves therefore compare Job 1.7 with 2 Pet. 5.8 in Job 1.7 God asked Sathan Wence comest thou Then Sathan answered the Lord and said From going to and fro in the earth and from walking up and down in it this speaks his diligence and you find 2 Pet. 5.8 He goes up and down like a Roaring Lion seeking whom he may devour this speaks his design which he goes up and down in the earth for he is a kind of an ubiquitary and continuall Spye observing what mens designs and dispositions are that he may accordingly sute his Methods and Devices and he goes up and down as a Roaring Lyon Now because Sathan well knows and by experience finds that nothing hath more conduced to the reeovery of Souls out of his powere and more himdred the increase of his Kingdom nay nothing doth more endager his final over throw than this Doctrine of God our Saviour therefore he is come down with much wrath against it Rev. 12.9 12. And the great Dragon was cast out that old Serpent called the Devil and Sathan which deceiveth the whole world he was cast out into the earth and his Angels were cast out with him and in v. 12. The Devil is come down to you having great wrath because he knoweth he hath but a short time It was sopken of those times immediatly succeeding the Ministry of that great Apostle St. John by whom this book was written Now this casting down of Sathan and the casting out of his Instruments his Angels is by the Doctrine of the Gospel thus our Saviour sent out his Seventy Disciples to preach the Gospel Luke 10.17 18. when they returned home again they came with joy saying Lord even the Devils are subsect to us through they Name ver 18 And he said unto them I beheld Satan as lightning fall from Heaven The delusions of Saran can no more stand before the light of the Gospel than Dagon could stand before the Ark How do the mists and shades of the night vanish at the appearance of this Sun It is no wonder then that Satan bestirs himself to his untmost to hinder the preaching of the Gospel which he knows will be the pulling down of his own Kingdom There are three wayes or courses that Satan hath useually taken to hinder the spreading and endeavoured the extirpation of this Doctrine 1. By engaging the Princes and Potentates and great Ones of the World to do their utmost to suppress it This is that which was foretold by the Prophet David long since Psal 2.1 2. The Heathen rage and the People imagine a vain thing the Kings of the Earth set themselves and the Rulers take counsel together against the Lord and against his Annointed But all is but a vain thing But this shews the Combinations that Satan would raise up against the Church and that amongst the great Ones of the Earth and this is partly by their Laws and Edicts prohibibiting the searching into this Holy Writ these Oracles of God See how the Jews had laid their heads together and met in Councel to suppress this Doctrine in those times how they stourged and imprisoned and used all kind of barbarism to prevent the spreading of the Gospel as you may read in the Book of the Acts Acts 5.27 28. and 4.18 They commanded them not to speak at all nor to teach in the Name of Jesus Again not only by their Edicts forbidding the preaching of the Gospel but farther by raifing up fierce persecution against the Gospel How great a crime is it at this day among the Papists to have a Bible in the House How many in Queen Maryes days lost their lives upon this very account it was not their persons that they laboured to destroy so much as their Principles for upon their renouncing the Faith of the Gospel they did escape you may read how all along in those times of Persecution they might have escaped all those dangers if they would but have parted with this Gospel and Doctrine of God our Saviour they might have preserved their lives but as it is said Heb. 11.35 where you read of the cruelties that were exercised to wards the people of God they were tortured sorely afflicted not accepting deliver ance Was not deliverance desirable Yes but they could not have it upon any other terms but upon such as were unsafe to their Souls and what was it to preserve a monmentany life and to run the hazard of the everlasting welfare of their Souls on those terms they did not they durst not accept deliverance and these have been the terms all along that the enemies of the Church have stood upon raising up Seducers to corrupt this Doctrine when he cannot hinder this Doctrine from spreading he labours to binder its spreading to advantage How many Seducers hath Statan raised up in all Ages whereby he hath laboured to mingle their poyson with this milk how active he hath been and doth continue to be doth appear by the many cautions and warnings that St. Paul all along gives the Church against them Ephes 4.14 That in henceforth be no more children tossed to and fro and carried about with every wind of Doctrine by the sleight of men and cunning craftines whereby they lie in wait to deceive Observe Satan imployes his Emissaries they are their Crasts-masters they are notable Artists very skilful to do mischief The sleights of men and cunning craftiness It is a Metaphor from Dice an An that some have of cogging a Dye that so they many make it answer to what cast they please such
the Apostle is revealed from Heaven against all ungodliness and unrighteousness of men Rom. 1.18 To the Jew first because their light was clearet and they had greater priviledges than others and so those Cities to whom the Gospel came Wo to thee Corazin wo thee Bethsaida c. Marth 11.22 You have been lifted up to Heaven in respect of the means of salvation but you shall be cast down to Hell in respect of the punishment because of your unfruitfulness and unthankfulness for these mercies because you have received the Grace of God in vain PSALM 18.46 The Lord liveth and blessed be my Rock and let the God of my Savation be oxalted IN the words we have that full Contentment and that compleat satisfaction which David took in God alone the Lord liveth it is as much as if he had said Though Friends die and Creature helps be removed and though all outward Comforts may wither and perish yet still that which is enough for me is this The Lord liveth David had in former times been stript at once of all his Comforts it was the saddest condition that ever that holy man was it which we find recorded 1 Sam 30 6. when David was not only benished from Jerusalen and from amongst the people of God but after he had taken shelter under Achish the Philistine Lords complain against him so that he must to longer abide there neither the only place that was left him was a little Zoar Ziglag I mean and when he thinks to retire thither the Amalekites were come and had taken away his substance and which was worse his wives and all that he had in the world was gone and that which added still to his grief was that those few followers which were yet with him spake of stoning of him but though his case was very sad yet he comforts himself in the Lord his God And let our case be whatever it will our care should be to get an interest in God and to comfort our selves in him It is in a very high strain that David begins this Psalm with and the more abrupt and sudden the expressions seem to be the more Pathetical and affectionate they are I will love thee O Lord my strength The Lord is my Rock my Fortress and my Deliverer My God in whom I will teust my Buckler and the horn of my Salvation and my Tower I will call upon the Lord who is morthy to be praised c. Here are expressions upon expresions his heart was full and he scarce knew how to give his thoughts sufficient vent in admiring and adoring the goodness of God to him Now least these high confidences that David had in God should seem to be no better than some rash and hasty raptures he lays down the ground of these confidences in the reiterated experiences he had had of the goodness of God to him in vers 4 5.6 and so on The sorrows of Death compassed me and the floods of ungodly men made me afraid the sorrows of Hell compassed me about the snares of death prevented me In my distress I called upon the Name of the Lord and cried to my God he heard my voice out of his Temple and my cry came before him even into his ears then the earth shook and trembled c. I shall not need to trouble you with the several Opinions of Interpreters particularly what his distresses then were but in general it is acknowledged by all That his distresses were such that if God had not helped him none else could and when he had none other comforter or help left none else to depend upon then he cries to God and he doth not cry in vain and so you find him in another distress he was afterwards in the 16 17 18. verses of this Psalm He sent from above he took me he drew me out of many waters that is many afflictions he delivered me from my strong enemy and from them that hated me for they were too strong for me Relating to Saul as you may see if you compare that place with the Preface of he Psalm They prevented me in the day of my calamity but the Lord was my stay he brought me forth also into a large place he delivered me because he delighted in me Now here David comforts himself in his sincerity though he doth not speak as a self-Justificiary or manifest the least of a Pharisaical temper as if he thought he merited any thing from the hands of God yet it was his comfort in respect of himslef that God had owned his uprightness in preserving him in those dangers and it is the encouragement he gives to others he gives also cautions to wicked men for 't is very observable in this Psalme that when David speaks of his Experiences and Comforts in God he frequently intermixes his Cautions to the Enemies of God that if they would deal frowardly God would deal frowardly with them But then to encourage the people of God says he With the merciful theu wil t shew thy self merciful with the upright man thou wilt shew thy self upright and with the pure thou wilt shew thy self pure In the words we have the result that Davids thoughts came too The Lord liveth he had seen how much of vanity and disappointment there was in all Creature comforts many of his people had been time after time knockt off from them but says he the Lord lives and therefore here he sits down here he is resolved to fix In these words be these three particulars 1. There is a Declaration of what God is in himself he is the living God The Lord lives 2. A Description of what God is to his people And blessed be my Rock A Rock denotes strength fafety protection God doth often set forth his goodness to his people under this Metabhor He is said to be a Rock higher than all waves a shelter from all storms their Fortresses of old were usually built upon Rocks that so the accesses of the Enemy might be the more difficult and therefore they were looked upon as places of the greatest security Their Rock is not as our Rock even our Enemies themselves being Judges says Moses Deut. 32.31 3. Here is Davids magnifying and admiring of God upon this double consideration both of what God is in himself and of what he is to his people The Lord liveth and blessed be my Rock and let the God of my Salvation be exalted He is careful to comfort himself in this God and he would have others follow his practise Doct. That 't is the admirable suppore of the people of God that when friends die and all Creature comforts fail yet God lives yet the Lord Lives You Fathers where are they and the Prophets do they live for ever Zech. 1.5 Those Relations that are most comfortable and who use to have the most care in them for us yet these are fading Relations Your Fathers where are they Nay those Relations that are most useful not in
and look Christ in the face with any kind of countenaace how can they attain to the inheritance of the Saints in light they can look for nothing for their portion but wrath eternal wrath could we but lay our ears to listen to those Souls that are now bemoaning the loss of their time those that have enjoyed repenting seasons and peace-making seasons but now never shall be more how should we hear them bewailing their folly it is true a time was when we might have obtained a pardon and a peace might have been made for our Souls we might have obtained the love of God but we then would not how often did Christ speak to these Souls as he did to Jerusalem How often would I have gathered thee as a hen her chickens under her wings but ye would not but now behold thy house is left unto thee desolate Oh! that thou hadst known in this thy day the things that belong unto thy peace never to enjoy opportunity more should inhance our estimation of this rich mercy That God though he hath perhaps taken away thy great estate and thy outward comforts hath spared your lives and lengthened out opportunities of getting our peace made and recovering our thrength before we go hence and be no more Consider how often we have deserved to be cut short of these opportunities and turned inhell for our sins Then studie the excellencie of time we squander it away not considering what a pretious Jewel time is it is a golden stream gliding down from one Eternity to another Nay it is such a precious thing that when once it is gone all the Gold of Ophir cannot call it back again it is that without which we can do nothing and shall we do nothing with it while we have it the very Heathen could complain of themselves for their mispence of time Seneca hath this passage We are very prodigal of our time and there is nothing about which we can be honestly covetous but only for the well managing of that And therefore let us be much in being more serious in the business of our Souls if God spare us time Let us devote much of our time in community with our selves It was a complaint of Augustus the Roman Emperor That the businessess of the Empire were so many and took up so much of his time that he could never be at leisure for himself Be often at leasure with your own souls to talk with your Consciences and see how it stands between God and you be careful to observe reading seasons and praying seasons and meditating upon the word of God Remember we are all going hence and shall be no more and the only thing that we can desire our continuance for here is this for other things Solomon pronounceth vanity and vexation to be in them as if there were more bitterness in them than any real comfort Friends now is the time of gathering Manna now is the heavenly Market wherein spiritual commodities must be bought before the Market be ended In the harvest we gather the fruits of the earth Now if Mercy be in good earnest sought for it will not be with held and our labour shall not be lost And then as we should do this in respect of our selves so also in respect of others let us be doing as much good as we can in our places by reproving others sins by our holy lives and contrary conversations and by doing what we can on their behalss by our prayers God bestows out time upon us as Talents and is it not fit our time should be laid out for the service of our Master If we can be laborious in working while it is day this will make our sleep comfortable to us when the great night of death comes and if we labour now in the Lord be sure we shall die in the Lord and Blessed are the dead that die in the Lord for they rest from their labours and their works follow them SERMON IX 2 Tim. 2.19 And let every one that nameth the Name of Christ depart from iniquity THis Chapter and indeed this whole Epistle consists of nothing almost but directions to Timothy how he should carry himself in the discharge of that great Office of an Evangelist there are several things the Apostle speaks by way of counsel and several things by way of caution There are two things especially which St. Paul gives advice to Timothy in and it is very observable that whatever advice he giveth him as an Evangelist who was to preach the Gospel he gives us who profess subjection to the Gospel they were the truths he chargeth him to acquaint others with and therefore they are truths that we are especially obliged to take notice of as being of concernment to us Here are two things that he would have Timothy careful to warn others of The one is of such kind of Professors Who as concerning the Faith had erred The other is of such who though they retained the Doctrinal part of faith 〈◊〉 had not forsaken the truths yet they did not 〈◊〉 up to those truths in their conversations Yâ—â— read in ver 17. of Hymeneus and Philetus who erred concerning the faith and their great errour was that they thought the Resurrection was already past and by this means overthrew the faith of some they thought there was no other Resurrection but that from a state of sin to a state of Grace but now say he though this be their mistake and a dangerous error yet the foundation of God standeth sure having this Seal the Lord knoweth who are his their insection is of a spreading nature it eats as doth a canker but yet says he let not this startle others for though these errors these fundamental errors take away the thoughts of the Resurrection and of another world and destroy the foundation of Religion as the Learned Morella observes take away the thoughts of immortal Souls and an eternal estate and then farewel all serious Religion in the World yet the foundation of God standeth sure the Lord knoweth who are his ver 19. it is as much as if St. Paul had spoke as he doth Rom. 11. Though the number of Israel were as the sand upon the Sea shore yet but a small remnant shall be saved yet saith he the Election have obtained what if some fell off and were rejected yet the Election of God stands fast It is compared here to a foundation the firmest part of the building and that upon which the whole superstructure stands and it is said to stand sure because it hath this Seal the Lord knoweth who are his The Lord out of mercy takes a fatherly care of them and commits them to the charge of his Son My Father saith Christ is greater than all and none can pluck his sheep out of his hands Here is another sort of errors and that is in point of practice as a Learned Writer observes There are heretical Manners as well as Doctrines and men
supplies you and provides for you do you think there is any thing of worth or desert in you that you enjoy so much of health and so many outward comforts it is not upon your own account that God is thus bountiful and yet we find it was so much the folly of the People of Israel that they were ready to attribute all the Kindness of God to something or other in themslves and tehrefore it is that God himself is so often their Remembrancer and Monitour to put them in mind and to correct those mistakes about his choosing them to be his peculiar People whom he owned above all the People in the World Besides they were apt to think that there was something in them that might incline God to this kindness no says God in Deut. 7,7 8. The Lord did not set his love upon you nor chuse you because ye were more in number then any People but because the Lord loved you c. You may delude your selves with these fancies but because the Lord loved you he chose you and he loved you because he loved you His love had no motive but what was from himself no motive but only his own loving kindness and goodness Ezek 36.22.23 Thereofe say unto the House of Israel thus saith the Lord God when he promised great Mercies to them I do not this for your sakes oh House of Israel but for my Holy Names sake c. The kindnessess that God speaks of there are highly great and yet not any of them were upon the account of any thing in them And this it is really with us now as in some few instances 1. Gods electing love which is the first born of all Mercies and the first link of that golden Chain which you have in this very Chapt. 28.29 whom he did foreknow he also did pâ—edestinat c. This electing love it hath its first rise from the absolute will of God This is not the absolute purchase of Christs merits yet this is through Christ in some sense Eph. 1.4 According as he hath chosen us in him that is in Christ as in the verse before we are chosen in him it is not said for him so that all the kindness that God hath for us even this which seems to be an Act of the highest Freedom and the most eminent expression of Gods rich grace That he should chuse and and pick out some and select them from the common multitude of mankind and to set them apart as special objects of his favour though this was from the absolute will of God was in and through Christ if you ask how I answer we are chosen in him not as the Foundation of our election but because we are chosen in him for his Members as He is our head That this first love of God had some reference to Christ though not as the onely procuring Cause yet as the consummating Cause to accomplish is abundantly evident through the Scripture we are elected in him that is that he should perfect this blessed and gracious decree of God upon us Eph. 3.11 According to the Eternal purpose which he purposed in Christ Jesus our Lord. What purpose was this it was a purpose to save some to set his Heart and love upon some his electing love was thus far in Christ 2. The love of Conversion is in and through Christ Eph. 2.10 We are his Workmanship created in Christ Jesus unto good works c. And though God is the sufficient Cause of all the grace we partake of yet Christ is the meritorious Cause it is the gift of God and yet withal it is the purpose of Christ it is God alone that bestows grace and it is for the sake of Christ alone that he doth bestow it compare those two places James 1.17 you read that God is the Father of Lights But it comes all from God in and through Christ John 10.10 I am come that they might have Life and that they might have it more abundantly God is willing to give it but it is in and through Christ that he gives it 3. Again to instance in the love of God in Justification it is God alone forgives sin and our Saviour herein appears to be equal with the Father because he hath committed all power into his hand power to forgive sins Now as God onely can forgive sin so it is onely for the sake of his Son that he doth forgive it Eph. 4.32 Even as God for Christs sake hath forgiven you If God hath forgiven you it is not for your own sakes but for the sake of Christ do you forgive one another pass by injuries forgive offences make this your pattern which is the highest pattern that ever was or can be Col. 1.14 In whom we have Redemption through his Blood even the forgiveness of sins We have Redemption and Forgiveness but all come streaming down in the Blood of Christ In a word to sum up all the several Acts of Gods distinguishing love they are all in and through Christ and therefore you read that Doxology Eph. 1.3 Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all Spiritual blessings in Christ He hath blessed us with the choicest blessings but all these are in and through Christ I shall now give you some Arguments to prove it and I shall only mention three First Because God neither can nor does love us as we are in our selves Matt. 3.17 And loe a Voyce from Heaven saying this is my beloved Son in whom I am well pleased It is not spoken of Gods love to him in a common respect but of something peculiar to him and there is this double limitation as Interpreters note this is the Son of mine whom I eminently love and this is that Son of mine for whose sake I love the Sons of men all do acknowledge that this love is a confined and limited love that is spoken of here but yet they explain it thus My beloved Son in whom I am well pleased That is in whom I am eminently pleased and for whose sake I am pleased with them whose cause he undertakes As that Oyl that was powered on Aarons head descended to the Skirts of his Garment so that love that God hath to Jesus Christ descends to all his inferiour Members John 17.23 26. I in them and they in me that they may be made perfect in one c. These are high Expressions and such as exceed the capacity of all mortal men that God should love us with the same love wherewith he loved his Son The most sober sense by Interpreters given of these words is this That God in and through Christ loves his People for his sake with the same kind of love though not with the some degree of love Eph. 1.6 We are accepted in the Beloved if God accepts of us or smiles upon us it is in and through Christ Eph. 1.5 6. Having predestinated us to the adoption of Children
EIGHTEEN SERMONS Preached upon several TEXTS of SCRIPTURE By the Reverend Mr. William Whittaker late Minister of Magdalen Bermondsey Southwark With a short Account of the Author in an Epistle prefixed by Tho. Jacomb D. D. To which is added His FUNERAL SERMON Preached by Sam. Annesley D. D. The righteous perish and no man layeth it to heart and merciful men are taken away none considering that the righteous is taken away from the evil to come Isa 57.1 LONDON Printed for Tho. Parkhurst and are to be sold under the Gate on London-Bridg and at his Shop at the three Crowns and Bible in Cheapside near Mercers Chappel 1674. To the Right Honourable Lady Elizabeth Countess Dowager of Exeter Madam IT is but justice I should give to your Honour some account of my publishing these Sermons to the world and making bold to present them under the protection of your Name Notwithstanding the discouragements of the Age wherein we live which seems to have a fulsom loathing of such Manna Yet I must confess I was strongly inclined thereunto by the due respects I bear to the memory of my dear deceased Husband and was willing the world should have some lasting tasts of his worth which through Gods goodness I had the happiness for divers years to enjoy Besides a mournful Widow he left divers worthy Friends who to feed their reflecting thoughts desired some useful and innocent Relique of him whom living they so much lov'd and honour'd and dying so lamented If I was overcome by the perswasions of such as I might well account wiser than my self though the action should seem to be in some sort inconvenient yet I hope with all ingenuous persons the weakness of my Sex and strength of my affections will become my just Apology They are indeed offered in a homely dress of words and deprived of that polishing which my dear Husband could well have bestowed upon them and doubtless would have done had be thought they should have been thus exposed They are for the most part as they drop'd without curiosity from his mouth and were taken by the pen of an affectionate friend Nor would a scrupilosity which I had permit they should be so altered though for the better as that they might not be wholly call'd his own Yet must I not here dissemble that the concurrence of better judgments than mine your Honours encouragement and approbation made me apt to believe these Sermons even as they are might be both acceptable to all that knew him and in some degree serviceable to the Souls of others who should please to read them These Reasons I think sufficient to mention as inducements to this â—â—â—lication Which when I had once resolv'd upon I was held in no suspence to whose Patronage to commit them Your Honour hath so many Titles to them that it had been a kind of robbing to alienate or transfer your right to any other person They are Sermons and therefore they ought to be your Honours If any understand not the force of this consequence they want Eyes to behold the most eminent Example of true Virtue and Piety I can fear no imputation of flattery while I mention your known and exemplary worth which prescribes to those of your high Degree things truly great and becoming that Noble Blood that runs in your Veins You are one and where 's the other that dares be so visibly good in an Age wherein Virtue is almost scandalous and Godliness is matter of sport to the froth and smaller Wits of the Town You therefore doubtless will favour and own what others will scorn and disdain Add to this Madam as a special ground of this Dedication That constant and singular favour which your Honour hath been pleased to reflect first upon my ever honoured Father-in-Law Mr. Jeremy Whitaker whose Name is still precious as of a man for piety learning and prudence famous in his generation Then upon his Son my dear Husband who hath also left such impressions on his friends as I hope will not soon be defaced and since his death upon my most unworthy self so that you have not left off to shew kindness both to the living and to the dead The last though not the least motive is That some of these Sermons were preached in obedience to your Commands for such were your Honours desires always to my dear Husband And as they then were so I doubt not but they now will be therefore the more acceptable Some one or all of these Reasons however they may acquit me of indiscretion yet I hope will procure at least a pardon for the boldness of Madam Your Honours most deeply obliged Servant E. W. TO THE READER Reader THou art here presented with some Sermons preached by that solid and judicious Divine Mr. William Whitaker Whom the Supreme and Soveraign Disposer in whose hands are the life breath and time of all men a few months since was pleased to take to himself After which dark and very afflictive Providence his sorrowful Relict and some faithful Friends made it their business to single out of the many Sermons which in the course of his Ministry he had preached some few which they should judg most fit for the Press and them to publish to the world What progress they have made in this Vndertaking as full of zeal towards the living as of affection towards the dead thou wilt see by that which is here exposed to thy view 'T is by this means that these Sermons are brought to light concerning which I do stedfastly hope that as they who have promoted the printing thereof will have no cause to repent of the pains they have taken in the collecting and publishing of them so that they who shall buy and read them will have no cause to repent either of the cost they shall be at in buying or of the time they shall spend in the perusing of them 'T is sad very sad that so good a Man so useful a Minister in the midst of his days maturity of judgment ripeness of parts heigth of serviceableness should so suddenly be snatcht away from us but the Lord hath done it in whose Will it becomes us to acquiesce And we have this to alleviate the sadness of this dispensation though he be dead all is not dead with him his person to our great grief is gone but to our great comfort some of his profitable labours are left behind 'T is too true the having a few select Sermons will not countervail the loss of himself but things being as they are we must make the best of what we have when we cannot have what we would When we cannot enjoy himself we must be glad of any thing that was his as Elisha was glad though he had but the Mantle of Elijah that dropt from him when he ascended to Heaven Reader The great thing design'd in the publication of these Discourses being the promoting of thy good thou canst not but apprehend thy self the more
in the New Testament 1 Rom. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is Translated despiteful and denotes thus much When his power could not reach the Persons of Professours nor the worldly concerns of Professours yet he did his utmost to blast their names and blemish their reputation he was a reviler he forbore nothing that was injurious to them but what was beyond his power to inflict These were his sins 2. What mercy he did obtain notwithstanding such sins and that in three instances 1. Sparing mercy God had born with him Notwithstanding he was often guilty of those sins which might have brought wrath and destruction more quickly upon him he wondered at Gods patience towards him this is mentioned in this verse That he might shew forth all long suffering When he once came to understand what he had been and what he had done he stands amazed at the holy God that had so much patience with him God had it is true struck him to the ground he admired that God had not struck him as low as hell We are apt to think beholding the gross abominations that are more open and visible in our days what infinite patience there is in God that he doth not immediately break out upon such as are guilty but S. Paul like a poor humble sinner busies himself at home and spends his wondering chiefly on Gods patience towards himself who had been a blasphemer and persecutour and injurious and yet alive and on this side hell yet a pattern of the patience and long-suffering of God 2. He obtained pardoning and renewing mercy in respect of that double change that was wrought upon him there was an outward change in respect of his State and Condition and there was an inward change in respect of the frame and disposition of his heart These were the high and choice mercies which he obtained Mercy in respect of his state and condition Of a childe of wrath he became a childe of mercy and favour from a state of death he was brought into a state of life from a state of condemnation he was brought into a state of absolution and pardon as he himself speaks 2 Ephes 5. Even when we were deed in sins he hath quickned us together with Christ We were dead guilty of death under a state of condemnation but now 5. Rom. 1. being justified by faith we have peace with God Now justification is not only an act of mercy and consists not barely in the remission of sin but it is an act of justice also in regard of the account upon which sin is forgiven this is a Doctrine whereof many in these times speak very lightly therefore to give a right notion of Justification consider it doth not only consist in the bare remission of sin but this remission of sin is upon a valueable consideration Divine Justice having received a valueable satisfaction by the blood of Christ For nothing could expiate our sins but his blood Now S. Paul was sensible of the great mercy of God to him and by this mercy he means pardoning mercy Again he did partake of purging mercy in regard of the inward frame and disposition of his heart This he frequently mentions Thirdly That is not all but he obtained Commissionating grace grace to be employed to be made use of in the highest degree of service to God and his Church From the lowest degree of infamy he was raised to the highest place of trust 12. vers of this Chapter And I thank Christ Jesus our Lord who hath enabled me for that be counted me faithful putting me into the Ministry Though the Ministry be never so much despised he accounted it a high honour to be put into it he that was a blasphemer a persecutour injurious that Christ should put this honour upon him here is mercy indeed for such an offender to be spared to be pardoned to be sanctified to be made use of as such a glorious chosen instrument of God among the Gentiles this was mercy indeed 3. What encouragement is there in this and such like famous instances which God hath left upon record as monuments of his mercy for broken hearted sinners who are ready to sink under the weight and burden of their own sins First These examples and standing monuments of Gods mercy to others are incouragements to humble broken hearted sinners because the same Fountain of mercy still stands open to us that was open to them and by these standing monuments God hath enabled his people to answer those puzzling objections that do stick most with them The bowels and compassion of a gracious God are open now which were open to Saint Paul This is the original of all kind of mercies and unless this be open every door of mercy is 〈◊〉 59. Isa 1. The Lords hand is not shortned that it cannot save He hath the same bowels now which he had he is the fame yesterday and to day and for ever his mercy is from one generation to another The mercy of the Lord endures for ever It is no less then twenty times mentioned in the 136. Psalm We have the same fountain opened to us that is the Bowelâ— of God Secondly There is the fame meritorioussâ—â—â— in the bloud of Christ now as was He is the Laâ—â— slain from the foundation of the world There is an everlasting efficacy in his blood The Papists speak of their Treasury of Indulgences that sinners may live upon if they will give a handsome rate for them this is a gross delusion and multitudes have been deceived with it But this is true and real in Christ there is a treasury of all kinde of blessings laid up by his purchase by his once offering up himself be hath perfected for ever them that are sanctified Thirdly There is the same efficaciousness in the Spirit of Grace We have the same operations of the Spâ—â—â— of grace to convince and to convert to sanctifie and renew us to prevent us from siâ—â—ing and to regenerate us to holiness to assist us and to enable us to every good way and work Fourthly If you regard the instrumental cause there is the same vertue in ordinances now which ever was because the strength and vertue of ordinances depend upon Gods presence and concurrence with them Now God hath promised his presence and concurrence to the end of the world 28. Matth. last Lo I am with you to the end of the world Not only with your Persons while your live but with your successours by whom the same ordinances are dispenced when you are dead and gone Again if you regard the final cause salvation and happiness God hath the same love for the salvation of lost and undone creatures now which he had of Old therefore says S. Paul 15. Rom. 8 9. Now I say that Jesus Christ was a Minister of the circumcision for the truth of God to confirm the promises made unto your Fathers and that the Gentiles might glorifie God for his mercy There
be a parting but there will be no intermission Then it shall be our work and priviledge for ever Put then all these together to have such a glory put upon our bodies and improvement on our souls and to have such Communion with Saints what a glorious estate will it be 4. Consider that sweet Communion with God those full enjoyments of God which he hath reserved for another world Indeed this is the main the highest part of this glorious Inheritance It is the presence of God that makes heaven what it is it is that which fills heaven with all its happiness and unspeakable glory Luther proposeth an imagination could we imagine that God could withdraw his presence from heaven it would cease to be heaven any longer and it would be a dark and uncomfortable place In the 1 Sam. 4.21.22 as Phinehas his wife said when the Ark was taken it was not the Child that was born or any other thing that she could take comfort in the glory is departed from Israel If God be gone all is gone The enjoyment of God is the highest advantage that creatures are capable of Those enjoyments of God which the Saints have here on earth are infinitely beyond all other enjoyments whatsoever There is no comfort no happiness like to this and were there no other happiness but this in this life certainly the people of God were the only happy people because they live in Communion with him they are happier because they have enjoyments that are higher and better then others have they have meat and drink that others know not of therefore you read in the 16. Psal 5. The Lord is the Portion of my cup v. 6. the lines are faln to me in pleasant places yea I have a goodly heritage He doth not envy the condition of others he only admires the goodness of God to himself The godly man 1. Psal 2. is declared to be the onely happy man because he delights in the Law of God and meditates therein day and night 5. Matth. 8. Blessed are the pure in heart for they shall see God And therefore they must needs be blessed because they have a sight of God 144. Psal 15. happy are the People whose God is the Lord. This is the constant Character of a happy man he is one that lives in Communion with God I might prove by several arguments that the best of other enjoyments without this are but very mean to the soul that knows what it is to enjoy Communion with God 84. Psalm 10. A day in thy courts is better then a thousand c. David regards neither Crowns nor dignities nor all Creature enjoyments in comparison of the enjoyment of God 63. Psal 3. thy loving kindness is better then life Life of all outward blessings is the very top and highest of them it is that which renders us capable of other comforts says the Devil Skin for skin and all that a man hath will he give for his life but thy loving kindness is better then life the word in the Original is very emphatical it is better then lives that is life with all its advantages Therefore 7. Psal 4. One thing have I desired of the Lord that will I seek after c. to behold the beauty of the Lord c. He had affectionate ardent desires 4. Psal 6. Many say who will shew us any good Lord lift thou up the light of thy countenance upon us c. He prised this beyond Corn Wine and Oyl This hath been the opinion of them concerning Communion with God who have had most acquaintance with him and they are in matters of this nature to be most credited To live in this world and to live as they in the 2. Ephes 12. without God in the world is a poor kind of living though they live in honours and the enjoyment of all other kinds of comforts Abraham when he considered Gods promise was not unsensible of all the kindness he received from God but he looked upon all as little unless he had the promise of a some made good to him What is all this if I go Childless much more may it be said if God gives us never so much of all other enjoyments and yet hide his face that soul that understands it self cannot but be troubled there is enough in the want of this single mercy to imbitter all other comforts and all other mercies and little comfort to be enjoyed in all our enjoyments unless withal we may enjoy Communion with God Another argument is this The worst of afflictions will become easie and tolerable yea sweet and pleasant to them that have the presence of God to sweeten their afflictions where can I be well without thee saith Bernard How can I be ill with thee while I enjoy Communion with thee He says of Creature comforts they are little if we look at the priviledge of enjoying communion with God the reason is because there is infinitely more in God then in all Creatures How can he be poor who hath him for his Portion in whom are all riches who is all things How can he be in want that doth not want the light of Gods Countenance which is infinitely better then Corn Wine and Oyl What are the worlds frowns if God smiles What though men condemn us if God justifie us What though men be against us if God be but for us That answers all 3. Habbac 17 18. Though the fig-tree shall not blossom yet will I rejoyce in the Lord c. The Prophet propounds as sad a case as can be imagined yet says he we will rejoyce in the Lord we will joy in the God of out salvation 23. Psal 4. Though I walk through the valley though it be through the valley of death that dark and uncomfortable valley I will fear no evil for thou art with me The three Children in the fiery furnace were in no sad condition because God was with them the Apostles in their sufferings thought this enough for their support 2 Cor. 4 9. persecuted but not forsaken S. Paul Though all forsook him yet God standing by him thought he had enough persecuted but not forsaken cast down but not in despair When Christ was sending out his Disciples upon that difficult imployment to plant the Gospel in the world he tells them that they must expect to meet with opposition but he gives them this for their comfort I will be with you Go teach all nations baptizing them and lo I am with you to the end of the world And there is enough in that promise to bear them up above all discouragements This was the great request of Moses 33. Exod. 15. So all that have had any sense of their Spiritual concernments have exprest this to be their great desire Moses said if thy presence go not with us carry us not up hence They were now in a wilderness compassed about with difficulties and dangers on every side but if thy presence go not with us
Jacob i. e. the family the stock the lineage of Jacob sometimes stiled the house of Israel sometimes the house of David Isaiah 5.7 i. e. Gods peculiar people not onely those who by natural descent came from Jacob but those who succeeded him in faith c. Thus the word is used in the Gospel to signifie the Church and people of God The posture these persons were in God had hid his face and when the Sun is Eclipsed the world must needs be dark It was now a gloomy season God deals with them as David dealt with Absalom 2 Sam. 14.24 He would not permit him to see his face The phrase denotes Gods withdrawing his favour in any kind for the face of God frequently signifies his favour the beholding his face the enjoyment of his favour the withdrawing his favour the hiding of his face Numb 6.25 26. Psal 11.7 Psal 10.1 Psal 17.15 2. The Exemplary carriage of the Prophet in this sad posture of the Church and this is expressed by two words I will wait upon the Lord I will look for him both signifie the same thing viz. an earnest longing and persevering expectation of deliverance From the words thus opened arise these two Doctrinal conclusions 1. Doct. That God does sometimes hide his face from them who are the Objects of his favour 2. Doct. That when God does hide his face from his people the great work and business which then lies before them is to wait upon the Lord to look for him 1. Doct. That God does sometimes hide his face from them who are the Objects of his favour A full instance of this we have here What people were there at that time in all the world so deâ—â— to God or in whose welfare he accounted himself so highly concerned as the house of Jacob and yet these are the people from whom God had hid his face Consider but these three things concerning this people and it will appear that above all people these were the people of his delight and complacency 1. The wonderful dispensations of God towards this people in times past when ordinary providences were not sufficient either for their supply or safety God was pleased by miracles to preserve them and provide for them when there was no other way of escaping their enemies God makes a way for them through the Red-sea when the barren earth could not afford them food in the wilderness God sends them food from heaven he rains down Mannah into all their Quarters 2. The peculiar and Covenant-relation this people stood in to God for the time present they were the people of his choice Psalm 105.6 Psalm 135.4 The people of his love Psal 47.4 A people that God had taken into Covenant with himself and therefore what nation in all the world like this Deut. 4.7 Sam. 7.23.24 3. The promises God had made to this people for the time to come To them pertained the adoption the glory the Covenants the giving of the Law the service of God and the promises Rom. 9.4 In expectation of having these promises accomplished the Prophet here resolves to wait But yet notwithstanding all these endearments these are the people from whom God is here said to hide his face It is sometimes the case of particular persons as appears from their doleful complaints Psal 10.1 Psal 13.1 't is here the case of a whole nation not of the mixed multitude onely but of the whole body of that people a clear instance that God sometimes bides his face from them who are the Objects of his favour For clearing and Confirming this Doctrine four things are needful to be spoke to 1. What it is for God to hide his face or what this phrase implys 2. How far it is that God does hide his face from his people 3. The reasons for which God hides his face from them 4. The uncomfortableness of such a condition 1. What it is for God to hide his face In answer to which consider 1. That God does sometimes hide his face from his Church in general And that 1. When he removes the wonted tokens and pledges of his love in any measure he then hides his face when he does not manifest himself as formerly when his people have not those evidences and testimonies of his gracious presence as at other times As when God strips his people of the means of Communion with himself when he sends among them a famine not of bread nor of water but of his word when he drives their teachers into corners when he permits the ark to be carried away from them as it was from the people of Israel 1 Sam. 4.21 Though God does not totally remove our Candlestick out of it's place yet when he suffers the lights of the Sanctuary to be hid and obscured this is so fore a degree of Gods hiding his face that God in compassion to his people assures them that how severe soever he might be in other judgements he would spare them as to this Isaiah 30.20 Though the Lord give you the bread of adversity and water of affliction yet shall not thy teachers be removed into a corner any more but thine eyes shall see thy teachers The total removing of these mercies is to unchurch and ungospel a nation and the suspence of them for some time and in some degree is the hiding of Gods face 2. When God takes down the hedge of his providence in part and lets in a torrent of outward calamities upon them This was the case of Judah here God does so far let loose the Assyrian upon them that their very life is endangered Vers 7 8. of this Chapter He shall overflow and go over he shall reach even to the neck very near to drowning The only safety of Gods people from enemies and dangers is from the providential care of God This is the wall of their defence Isaiah 5.5 Job 1.10 But if this fence be taken away or broken down they then lie open to the malice and rage of enemies Whence is it that the Church of God which is as a Lilly among Thorns as a flock of sheep encompassed by ravening wolves hath any days of tranquillity in this it 's military condition but because God puts a restraint upon the rage and malice of enemies But when God takes off these restraints no wonder if as here Israel be ready to afflict Judah no wonder if Ephraim be against Manasseh and Manasseh against Ephraim and both against Judah I will hide my face says God Deut. 31.17 and what follows They shall be devoured many evils shall befal them so that they will say in that day are not these evils come upon us because our God is not amongst us And as the first coming so the long continuance of calamities is ascribed to the same cause Psal 44.23 24 25 26. Awake Why sleepest thou O Lord arise cast us not off for ever Wherefore hidest thou thy face and forgettest our affliction and our oppression The
14.22 4. A Reverent esteem of the wisdom goodness and faithfulness of God in all his dispensations that all his works are in weight and measure and that he who hath the disposal of all things does dispose of all things to the best though we cannot many times see these truths because the ways of God are so great a deep Yet to believe it is necessary to our waiting upon God to entertain good thoughts of him what ever thoughts he seems to entertain concerning us 5. A resignation of our selves into the hands of God a submitting our wills unto his a laying our selves down at his feet that if God see it best both in reference to his glory and our own good that we should rather honour him in away of suffering than doing to pray with our Saviour If it be possible let this Cup pass from me nevertheless not my will but thine be done Mat. 26.39 Vse What height of folly then is it when God seems to cast off all regard of us for us to cast off all regard of him as do all impatient and froward persons who upon every withdrawing of God are so bold as to call the glorious Majesty of Heaven before their petty Tribunal and charge him either with rigorousness or unfaithfulness as 2 Kings 6.33 And oh how apt are all men so far to forget their subjection and dependence upon God as when he breaks in upon them by his judgments they break out against him in their complaints and murmurings Others there are who in their distresses betake themselves to indiredct and sinful means of safety as the Jews here to their confederacies with the bordering Heathens How many are there who think no course bad by which they may shift off dangers and shelter themslves from an approaching Storm But this is not to wait upon the Lord but a course quite contrary to what is commended here Now in these perilous times lest we should make use of deceitful refuges consider these few Arguments 1. The absolute impossibility of ever finding benefit by any way of Sin Sin is a depargting from God and in departing from him we forsake our strength and refuge Can we ever be safe while we are from under Gods Protection Sin is a putting our selves out of Gods Protection The lord is with you while you are with him but if you forsake him he will forsake you 2 Chron. 15.2 Can any kind of means do us good without Gods concurrence whatever there is of virtue in them it is derived from him does Food nourish 't is God that makes it nourishing Mat. 4.4 Does Physick cure 't is God that makes it effectual Do Creature helps Friends c. stand us in stead 't is God that gives them both hearts and power To use indirect means is to blast means and render them ineffectual It 's true that God sometimes permits many to flourish not only in their sinful courses but by their sinful courses This was Asaphs temptation Psal 73. But alas much better would it have been for such rather to have been without their comforts than to have purchased them thus 2. This kind of carriage in stead of relieving us in our distresses does but increase them Those towards whom God hath any purpose of mercy if gentler means prevail not God like a careful Physitian applys sharper if milder corrections do not humble them like a tender Parent he is more severe if cords of love will not draw them he uses the bonds of affliction but if mercies move not and afflictions prevail not God takes another course with them and never leaves till he brings them upon their knees In natural causes resistance does but increase the vigour and operation of contraries When fire and water meet in strong opposition how does the stronger rage till it hath got the victory God tryed many ways with Ephraim but his heart yielded not God sometimes over till he hath humbled him Isa 57.16 17. with Jer. 31. 19. As for others God sometimes deals with them as he did with Pharaoh who by his stubbornness encreased his Plagues or else as he dealt at last with Ephraim Hos 4.17 He gave him up to his incorrigibleness either they hasten their ruine in this world by their perverseness or else they ripen themselves for judgment in another world 3. In stead of removeing or shortning our tryals this carriage does prolong and continue tthem The Chyrurgeon continues his Plaisters while the Sore is unhealed the Child does but prolong his Fathers displeasure by his obstinacy A Prince that hath once begun to reduce rebellious Subjects leaves not off till he hath subdued them there 's no standing it out against God no other way to prevail with him but by repentance and submission Vse Exhort To follow the Prophets Example here in taking the same course in this day of Jacobs trouble as he did in that God had hid his face from Jacob then he hath hid his face from Jacob now let us be persuaded to wait upon the Lord to look for him 1. The recovery of those pledges of Gods love whereof we are at present deprived is a mercyworthy th waiting for Hath God hid his face from this Nation in general by depriving us in a great measure of the means of Communion with himself remember how supporting how refreshing how improving and strengthning you have found those Ordinances of which you are at present in a great measure scanted and yu cannot but be sensible that there are Priviledges worthy the waiting for God hath exercised us in this Nation with many years of affliction but what affliction ever like to this hath God hid his face from any soul in particular be persuaded to wait 't is a mercy worthy the waiting for to regain his favour 1. There are no comforts in all the world like the comforts of Gods presence he that hath once tasted the sweetness of these conforts can not but comparatively despise all other as in the primitive Christians they despised estates liberties Friends yea and life it self rather than submit ot any thing that might endanger Gods withdrawing from them 2. 'T is not the baâ—e presence and favour of God but the evidence and sence thereof that renders our condition comfortable In the favour of God is life his loving kindness is better than life but while the soul hath its evidences blotted its hopes darkned the higer it prises the favour of God the more afflicting is the inevidence thereof Is God the fountain of all good and is this God mine enemy are all my fresh springs in him and are all these stop'd and shut up against me Is he the supreme disposer of all things and am I under his displeasure that soul that considers what God is in himself what he is to others of his servants and what he hath been to it self in times past cannot but be sensible how grievous a thing it is to lose such a Friend such a Father c.
Crafts-masters are these Seducers they are very subtle and dextrous in their Stratagems to deceive unawares 2 Pet. 1.16 For we have not followed cunningly devised Fables when we made known to you the power and coming of 〈◊〉 Lord Jesus Christ but were eye witnesses of his Majesty we used none of their Arts and cunning 2 et 2.1 2 3. But there were false Prephets also among the people as there shall be false teachers among you who privily shall bring in damnable Heresies even denying the Lord that bought them and so he goes on describing both thâ—â— Persons and the danger that accompanies their endeavours 2 Timoth. 2.17 And their words will eat as doth a canker or Gangrene now 〈◊〉 Gangrene suddenly over runs the whole man unless it be prevented it presently seizes the vitals and so kill and so do those seductious and 〈◊〉 Principles by the subtilty and Art of those instruments of Satan which he hath imployed in all Ages of the Church the Reason why truth is longer a spreading than error is because truth is contrary to our corrupt Nature but error is surable to them our hearts are as tinder to receive what is bad every spark kindles the fire but they are as wet wood to receive those sparks of light that God from his Words darts into them Epiphanius others have taken a great deal of pains in shewing how in all Ages downward ever since the times of the Apostles the Devil hath been at this kinde of work and he hath imploy'd this instruments herein and we are not without experiences in our dayes of those persons that deny the Scriptures to be the Word of God and that would make the death and sufferings of Christ and faith in Christ of no effect This is to deny the Lord that bought them and to bring damnation upon themselves 3. There is a third way whereby Satan lababours to obstruct the spreading of the truth and to suppress the Doctrine of God our Saviour and that is by exercising his utmost cunning himself by working upon mens corruptions 2 Cor. 4.3 4 5. If our Gospel be hid it is hid to them that are lost in whom the God of this world hath blinded the minds of them which believe not Observe he hath a notable art in blinding the eyes of men with corrupt mistakes and subtle insinuations Chap. 11.3 I am jealous over you lest by any means as the Serpent beguiled Eve by his subtily so your minds should be corrupted from the simplicity that is in Christ St. Panl feared the most setled Christians he was jealous of them it was out of the abundance of his love to and care for them Now Satans great designe is if he cannot keep us from this Doctrine then he labours to corrupt it and thereby to hinder the efficacie of it and so to render this Doctrine of Salvation instrumental to promote our destruction And thus those many designes of Satan against this Doctrine and his diligence to carry on those designes is a great Argument of the eminencie of the priviledge of enjoying it 3. Argument The wonderful Providence of God and his perpetual care in preserving this Gospel notwithstanding all the attempts that Hell hath made against it Be sure if any created power or policie for what policie or power is greater than Satans could have prevail'd against this Doctrine of God our Saviour there had not been the least part of this Doctrine remaining in the world at this day This consideration proves that this Doctrine of God is excellent Act. 5.39 the counsel of Gamaliel to the Jews If it be of God it will stand ye cannot overthrow it Now it is an Argnment that this Doctrine is of God because it hath stood so long for above 1600 years and it is an argument that it is the Doctrine of God because it is of such great conc ernment to the Church if it had not been an eminent and needful priviledge he would not have employed his providenees so constantly about the prser vation of it We read when the Israelites had no farther need of Miracles God did not then continue to work Miracles for that people assoon as ever they had the parched Corn the fruits of the Land Manna ceased the self-same day God would not then be at the expence of a Miracle though they came from him as easily as words do from men be would not be at the expence of a Miracle but for his Peoples necessity This Doctrine of God our Saviour is said to be the Foundation upon which the Church is built Thou art Peter and upon this Doctrine this Confession of thine I will build my Church Eph. 2.20 And are built upon the Foundation of the Apostles and Prophets Jesus Christ being the chief Corner-stone Upon the Foundation of the Prophets and Apostles How can that be For it is said other Foundation can no man lay than what is laid c. Neither is there Salvation in any other for there is no Name given under Heaven whereby we can be saved Answ Divines here distinguish between a personal Foundation and a Doctrinal Foundation Jesus Christ is the only personal Foundation the only Person that can be built upon and the Doctrine of Christ in the Gospel that is the only doctrinal Foundation and if we build upon this we build aright I shall give you three Instances to shew how wonderfully the Providence of God hath appeared in the preservation of this Doctrine of God our Saviour 1. In that he hath preserved those Books of Scripture wherein this Doctrine is contained from utter ruine and extirpation How many choice and admirable Books wherein hath been excellent pieces of Learning have perished and been eaten out by the rust of time Yet those Books have had no Edicts put forth a against them to endanger the owning of them nor against the advancing of the study of them Nay they have had great incouragement to promote those studies and in all respects the greatest care imaginable to preserve them but they have all perished and are utterly gone but this Gospel hath been preserved notwithstanding all the attempts and designs against it we have no Books of Antiquity and ancient standing as the Gospel is It is a smart passage of one speaking of the improvements made in all pieces of Knowledge says he It is but a vain kind of boast to speak of augmenting knowledge since all those new editions that have been made of any science are but the recoveries of what formerly hath been lost as Solomon seems to intimate when he saith there is nothing new under the Sun But God himself takes care of these Books and this proves that they contain in them those Truths that are necessary for the Churches good for the conversion and bringing in of wandring Souls and for the edifying and building up of those that are brought in and so long as there is any one Soul either unbrought in or unbrought up so long
14. He followed God fully We must not only serve God in some duties which have nothing of reproach in them to our names and nothing of prejudice to our concerns but even in those duties by the observance of which we run the greatest hazard as to all that is dear to us in this world and to mind these heartily and in good earnest and because God Commands them and because they are his Institutions 2. In shunning whatsoever might offend God Psal 119. I hat every false way You that love the Lord hate evil Psal 79.10 If there be any thing of love in the Soul to God there cannot but be hatred of what ever is contrary to him your hatred is never right unless it be grounded upon principles of love to God You therefore hate evil because ye love God How can I do this wickedness ondâ—â—n against God said Joseph Joseph might have prevented many dangers which because of his â—oâ— complyance with his Mistresses temptation he involved himself in but this Doctrine taught him not to allow himself in any thing that was offensive to God And so should we stand upon our watch and guard as those that are sensible of the corruptions of nature and the activeness of Sathan to make use of those Corruptions to deceive us and to draw us rrom God and this Rule hath been practised by the people of God all along Job made a Covenant with his eyes David kept his mouth as with a bridle both of them by these Metaphorical expressions do signifie their watchfulness and care to keep themselves from being led a side into sin or any thing that might be offensive to God This is to adorn the Gospel when we thus carry it towards God 3. Not only to serve God but to delight in his Service and to take complacencie in every duty we perform Delight thy self also in the Lord and he will give thee the desire of thine heart It is a dreadful Judgment that God threatned to execute upon his people Israel because they would not serve him with chearfulness in the abundance of all things therefore they should serve their Exemies in hunger and cold and nakedness in the want of all things They changed their Master and it was a sad change too It was the Commendation of the Apostles in those times of persecution when they could not profess this Gospel but it would cost them dear yet whatever their food was it had good sawce they eat their meat with gladness and singleness of heart rejoycing in the Holy Ghost This duty hath been practised by all they have been sincere St. Paul when he was canvasing the case with his own soul and disputing with himself whether all was well with him or not Rom. 7. in this took comfort as to my inward man I delight in the Law of God I do not only do it but I delight to do it To do what God commands and to do it as our burthen is unsuitable to this Doctrine Rom. 7.21 22. I find then a Law that when I would do good evil is present with me It is natural for men to delight in nothig but sin and to take pleasure in unrighteousness They are lovers of pleasure saith the Apostle more than lovers of God and he tells us Rom. 1. last of some kind of Monsters among men who knowing the Judgment of God that they which commit such things are worthy of death not only do the same but have pleasure in them that do them this is given as the true account of Gods severity against them every part of our duty is our priviledge God hath required nothing from us as our duty but it is as much to our present comfort as our future happiness it is only carnal reason that makes objections against the Commands of God it is the Language of corrupt nature When will the Sabbath be over Amos 8 5. but the language of a gratious heart is When will there be a return of Sabbath opportunities and of means for us to enjoy Communion with God Natural men cannot be so sick of spiritual imployments as gratious souls are sick of worldly diversions Rom. 8.15 He hath nto given us the spirit of bondage again to fear but the spirit of adoption whereby we cry abba Father When we are able to look up to God as a Father we cannot long endure his absence Absolom was sorely afflicted for his two years absence from David at Jerusalem and that he might see his Father But what ever langauge corrupt niture may speak the great design of this Doctrine of God our Saviour wherever it works effectually where ever it comes in power is to refine our affections and to purge out this dross and toturn the whole bent of our hearts towards God Psal 63.1 My Soul longeth for thee and what we long for while that is absent makes us take no pleasure in what we enjoy A day in in thy presence is better than a thousand else where Psal 84.10 I had rather said David be a door-kecper in the House of God than dwell in the Tents of wickedness in the meanest rank of Ser. vants And said the Prodigal though I be but as a hired Servant yet if am but one of thy Family I am well enough it is more than I deserve It is good for me to draw nigh to God he speaks of it as on experienced truth and that he sought for and took pleasure in One thing have I desired of the Lord and that will I seek after c. Psal 27.4 Now not only to engage in the duties of of Religion but to account them our delight our chiefest refreshment and to be of nothing so impatient as the want of those Opportunities is that which this Doctrine of God our Saviour teacheth us viz. to delight our selves in God 4. To devolve all our care upon God Casting all your cares upon him for he careth for you Though yo many meet with losses and troubles that may come upon you as thick as Jobs troubles came upon him even as the Waves of the Sea one upon the neck of the other yet to be quiet and calm 5. This Doctrine teacheth us to devote our whole selves to him without any reservation and this commanded and practised Thou shalt love the Lord thy God with all thy might with all thy strength and with all thy Soul And we find this in the practice of Gods people as to their endeavours Praise the Lord O my Soul and all that is within me Praise his holy Name Psal 103.1 With my whole heart have I sought thee Psal 119.10 This Doctrine directs all to give up their whole selves to God and thus Psal 73.25 Whom have I in heaven but thee c. all was nothing in comparison of God 6. To be satisfied with and thankful for sincere Consciences though we be guilty of many failings and whatever we meet with in Gods service though we have never so great
enjoyment of God what a disparagement do we hereby put upon God This is the highest affront we can offer him The truth is we can neither prudently nor well fix upon any thing but God Says Paul 2 Tim. 1.12 when he had many troubles I know whom I have believed and whom I have trusted I know where to fix my hopes and expectations and this my support Now whenever we go from God we go to our loss for in going from him let us go where we will we do but go from fulness to emptiness and from strength to weakness 1. Consider first The inability of Creatures to relieve us they may help in some cases and yet they alone cannot help unless they have a a Commission and Blessing from God Food alone cannot nourish noâ— Physick alone cure Man lives not by bread alone but by every word that proceeds from God 2. Though these things may be helpful for a Time yet it is but for a time a little time and these things are at an end but to live upon God is to live indeed The life of a Christian is to live a Heaven here upon earth Another Branch of this Reproof to such as do provoke this God against themselves he is a living God and therefore is sensible of all those affronts we offer to him A dead thing you know is unsensible All those Idols which the Heathen worshipped of old were unsensible but our God is a living God and as he is sensible of the affronts he receives so he is able to revenge these affronts he is able to execute all that he hath threatned against sinners and it is a fearful thing says the Apostle to fall into the hands of the living God Vse 3. Which is very considerable in this case How may we know whether this living God be our God or no It is true there 's an abundance of comfort in this but this Comfort is restrained only to those that have an Interest in God Now the clearest way to discern our Interest in God is to observe what Interest God hath in us Do you esteem him and prize him above all things else are you content to be reproached of others so you be thought well of by God 1 Cor. 2.13 Do you value his ways above the most gainful Imployment in the world and grudge the world those enc oachments its apt to make upon you when you are engaged in the things of God Heaven do you look upon the things of heav'n to be so considerable us to drown all the proffers that sin and Satan and the world can make are you sensible their Temptations are to your loss have you such thoughts of Gods Cross that you can count it your Crown thus did Moses What are your affections on Are they to God do you love love him above all had you rather displease the world than him Is God the highest in your thoughts do you value him so as to loath every thing that stands in opposition to him and do you hate every false way if you love God you hate all evil Do you fear him above all others Heb. 11. 't is said Noah feared and prepared an Ark. Do you delight in God and are his withdrawings the most sadning to you Consider what your carriage to God is do you devote your selves to his service do you submit quietly to his dispensations and to whatever Providences he exercises you with are you with Paul pressing after more of God forgetting what is behind Phil 13.14 The way to know whether we have any interest in God is to observe what interest he hath in us Vse 4. Of Advice That you would make this living God your God Time will come when this living God will be able to stand you instead when you are taking an everlasting farewel of this world now if you have not this God for your Friend he will be your enemy but if you have this God for your Friend you have enough you then may be able to say as Habakkuk chap. 3.17 18. Let your hopes therefore be in this living God who can lift you up above the vicissitudes and uncertainties of these outward things Though Comforts may ebb and God may knock off many eminent and useful props and helps yet remember you have a Fountain still to go to though the streams be dried up You may find much more in God then you can possibly lose in any Creature And to this end God takes away our comforts to bring us nearer to himself Perhaps we Idoliz'd them and overlov'd them now God will remove that which kept him and us at distance They are but bad Scholars that learn not to draw nearer to God by afflictions for this is Gods intent by all to bring us nearer to himself SERMON VII 1 Samuel 30.6 And David was greatly distressed c. But David encouraged himself in the Lord his God THe time to which these words refer was as sad a time as ever this holy man had met with in all his dayes Three Circumstances remarkable in the Context 1. Ziklags destruction ver 2. The City is laid in ashes and the people led into Captivity instead of habitations nothing but ruine instead of Families nothing but solitude Israel is now deservedly punished by the Amalekites whom before they had sinfully spared 1 Sam. 15.2 3 8 9. 2. The joynt lamentation of this loss by David and his followers their City is burnt with fire and themselves almost drown'd with tears at the sight thereof 't is said they wept till they had no more power to weep 3. The particular aggravation of Davids forrow beyond all the rest for besides that his affliction was the same with theirs they lay the guilt of all theirs upon him Every man look'd upon his Companion as a sharer in his affliction but all looked upon David as the Author and therefore they who had been his followers are now his accusers they spake of stoning him In the words 1. Davids sore distress spoiled of his Relations robbed of his Creature comforts his very life endangered 2. Davids singular advantage in this his distress his interest in the Lord as his God when he could scarce call any thing in the world his he could call the Lord his In the Lord his God 3. His serious improvement of this advantage he encouraged confirmed or strengthened himself in the Lord his God Doct. 1. They who are dearly beloved may nevertheless be deeply afflicted Doct. 2. T is the great advantage of all sincere Believers that they have an interest in the Lord as their God Doct. 3. A sâ—rious improvement of this peculiar interest which all sincere Believers have in the Lord as their God is sufficient for their support and encouragement under the sorest of our outward afflictions that can befal them in this world 1. Doct. They who are dearly beloved may nevertheless be deeply afflicted David was sorely distressed David his very name in Hebrew signifies
cannot make us miserable if we may but enjoy this one thing the love of God it is as if the Apostle had said I reckon that such Afflcitions may separate you from the comforts of this world but let what affliction will or can come upon you they cannot separate you from these refreshments this one singular Priviledge the Apostle opposeth to all those kinds of calamities that he had mentioned before though it is true every particular calamity is not mentioned amongst these yet the greatest and worst are and the rest are included in them If God should enlarge Satans Commission against us as he did once against Job and deliver all we have into his hands and power and if Satan should never fail in executing the utmost of that power that God gives him should God deal thus with us yet there is enough in the love of God to sweeten all Psalm 63.3 Thy loving kindness is better than life So our Translation reads it but in the hebrew it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prae vitis that is better than lives The meaning of this is as a Learned Expositor glosses upon the Text than any kind of life better than life with any kind of advantages that may render it more sweet and pleasant to us it is better than lives now life you know is of all outward mercies the highest for all other things are perfectly insignificant to us without life Skin for skin and all that a man hath will he give for his life But thy loving kindness is better life So in Psalm 73.25 Whom have I in heaven but thee and there is none upon earth that I desire besides thee David did not say he had nothing in the world for he had a Kingdom a Crown he had a great deal of worldly honours and greatness but these were not the things he looked at he could pass by these he eyed Communion with God and the favour of God was more than all Psalm 4.6 7. There be many that say who will shew us any good Lord lift thou up the light of thy countenance upon us Thou hast put gladness in my heart more than in the time that their corn and their wine did encrease Now how often did this holy man solace himself upon this account his interest in the favour of God Psalm 16.5 6. The Lord is the portion of mine inheritance and of my cup thou maintainest my Lot The lines are fallen to me in pleasant places yea I have a goodly heritage There was nothing that this holy man made his boast of but only of God and you find him often making him his glory and truly well might David be of this maind well might he despise all worldly greatness in comparison of God for could he have added Kingdome to Kingdom and world to world all had been nothing in comparison of him That excellent description of God in Isaiah 40.12 is highly magnificent and very helpful to raise up our thoughts to consider the greatness of God Who hath measured the waters in the hollow of his hand and meted out Heaven with a span c. But now to prove this truth farther I shall alledge these six Reasons 1. Reas There is nothing but the love of God can make us happy and therefore there is nothing but the want of this love that can make us miserable for misery consists in the want of some good or the enduring of some evil Now nothing I say can make us happy but the love of God It is not Honours for not many Noble are called it is not Greatness for Greatness and goodness do not always go together a man may be a Great man and withal a great sinner yea a miserable man It is said of Naaman that he was a Great man but withal he was a Leper and that spoil'd all It is not Riches can do it Mans life consists not in the abundance of the things of this world Besides you read of an infamous rich man Luke 12. he was boasting of his barnes and granaries and projecting how he might pull them down and make new kind of store-houses for the reception of his incoms When alas that night his Soul should be required of him And in Luke 16. you read of one faring deliciously every day but both of these were in a very sad condition as to their Souls you remember the Parables It is not Friends Children or Relations they cannot make us happy we find those that have been under the displeasure of God to abound in all these no less than twelve Dukes proceeded from the Loyns of profance Esau In a word it is not Creatures below us that can make us happy for happiness is mans perfection and Creatures below us are below perfection nor equal with us nay nor above all Creatures above us are finite but the desires of our hearts are infinite and that which hath its bounds can never satisfie boundless desires and where desires are not satisfied there can be no happiness But although God should give us so much of the world as our own hearts can desire or wish yet if he hide his face or stand at a distance from us there is enough in the want of that single mercy to make us altogether miserable therefore as Job speaks of Wisedom the same wa may say of the love of God Job 28.12 13 14. But where is wisdom found and where is the place of understanding Man knoweth not the price thereof neither is it found in the land of the living The depth saith it is not in me and the Seasaith it is not in me verse 15. Gold shall not be given for it neither shall silver be weighed for the price thereof 2. Reas The love of God is such a mercy that it is abundantly sufficient to make up the want of all other mercies and to sweeten the sourest of all kind of Afflictions that can befal us God in his giving himself gives us more than all other comforts what we have not in the stream yet if we have it in the fountain it is more fresh and more delightful says Bernard Lord where can I be well without thee and where can I be ill if may enjoy thee Thy favour is better than life True we may be impatiently desirous of this and that Creature-comforts and as froward in those desires as Rachel was when she quarrelled with Jacob for Children Give me Children or else I die we cannot live without this and that comfort we cannot subsist without God humor us Gen. 30.1 But as Elkanah said to Hannah so may we say to our sullenest and most impatient desires Am not I better to thee than ten sons Is not God better to us than all If God should deny us this or that or take away this or that Creature-comfort is not God better to us than all 3. Reas Thirdly the love of God in its full perfection is the very happiness of Heaven it self and so much as we
lived unproffitably under these Instructions I do wish that we all may take warning by their woe But the Pledges of Gods peculiar love are cheifly the Operations of his Spirit upon our hearts Now what convincing Operations have you found upon your hearts in the first workings of the Spirit of God though his work be to comfort yet it begins in Convictions I will send another Comforter and he shall convince the world of sin Joh. 16.8 Are you so convinct of sin as to be brought off from it to have your hearts set against it though you cannot be free from sin yet this is your burthen and your lamentation and you groan under it It is with you as it was with Saint Paul when he cryed out Oh wretched man that I am who shall deliver me from the body of this death that is of sin that I carry about with me Do you partake of the graces of Gods Spirit the inlightning the quickening the renewing the sanctifying graces thereof Do you find your hearts to be warmly affected with the things of God of Heaven you cannot lightly pass by these things if you are his Are you acquainted with the Supports of Gods Spirit in the midest of your distresses there are none of you but may be in troubles and yet may have many false Supports I grant as natural stourness and common Principles may carry men far But are you acquainted with the comforts of Gods Spirit have they been your support Again hath God not only vouchsafed you the means of grace but hath he taught you to profit by those means and to entertain them in their efficacy plainness and power Does God please not to let you alone in your sins For God to leave us to be peaceable quiet in our sins is a very sore Judgement Lastly do you still find upon every relapse and failing your hearts deeply sensible thereof and affected therewith then may you comfortably say these are the distinguishing Mercies indeed and conclude they are accompanied with his peculiar love 3. What are the secret workings of your hearts towards God what are your designs your thoughts your endeavours ingaged upon is it to pursue the World is it to stop every Door at which danger and trouble may enter or is it to approve your hearts to God and to mind your duty and in a way of well doing to commit your selves to him is this your care this you may know by the secret workings of your Hearts and by a serious Reflection upon all the passages of your Lives 4. What is the measure by which you measure and pass a Judgement upon all kinds of Objects Do those things seem most hateful to you that are loathsome to God and you most careful to shun that which may hinder you from attaining this love of God or a clear sense of this love therefore do you hate sin and vanity and all those things that stand in opposition to this Priviledge do you make this your Rule to value Ordinances at a high rate by because these are of great advantage to you in respect of your Communion with God and the enjoying of his love and favour and do you mourn and lament the removal of these or your being straitened as to these kind of advantages upon the account in reference to the love of God because you cannot have these opportutunities of Communion with him Consider and seriously bring home these things to your own hearts Appl. In the next place I shall only speak to one use more that is by way of Exhortation If it be so then if you find it is thus with you upon your examination that you have indeed warrantable hopes of claiming an interest in the peculiar love of God Then labour to answer this love of God with love to God love in any is engaging love in Superiours is more engaging but love in God is infinitely more who is able to return love for his love There are these five hints I shall leave with you by way of direction 1. Let this love of God be a powerful constraint upon your hearts to do all the duty that God requires Let Gods love thaw your Icy hearts and cause them to melt and flow into every duty Joh. 15.14 Ye are my Friends if ye do whatsoever I command you The love of God is constraining not only to do all but to do all out of love and not to think his Commandments greivous or his Yoke heavy but to serve him with the chearful compliance to his will in all things 1 Joh. 5.3 For this is the love of God that we keep his Commandments and his Commandmenes are not grievous And this is when we account every thing of duty our reward when we look on our work as our ways David saith In keeping of thy Commandments there is great reward Psal 19.7 Mark he doth not say there shall be but there is in it great reward Indeed there is nothing that God commands us if we did but rightly understand our selves but it would be upon its own account excellent and desireable however we may take offence at several duties that God requires because they cross our corrupt nature as mortification self denial and the like yet all these duties are of so high an advantage that an intelligent person if there was nothing of command in them yet would think there is enough in their own excellency to engage us in the performance of them That 's the first hint if we have any ground to hope that the love of God is shed abroad in our hearts 2. Manifest your love to God by a through detestation and a careful avoiding of what ever might offend him You that love the Lord hate evil Psal 97.10 The love of God the Apostle saith constrains us 2 Cor. 5. The love of God to us and the love we have to him it lays a holy necessity upon us it not only constrains us to mind our duty more seriously but it wrests sin out of our hearts and hands and engages to oppose every thing that is offensive to God who shews so much of favour and loving kindness to us I charge you saith the Spouse that you wake not my Love till he please Cant. 2.7 She was careful that he should not be dishonoured by others how much more not to be so by her self 3. Manifest your love by a good construction and interpretation of all Gods providences Love thinks no evil Harbour therefore no hard thoughts of God Do not charge him foolishly as it is said of Job in all his sufferings he did not charge God foolishly This is a high expression of a grateful sense of Gods love to us c. Our love of God if we think well of God what ever he doth with us Providence is an uncertain Rule by which to walk in judging of Gods love Gods ways are in the Sanctuary his Paths are in the deep Waters Clouds and thick darkness are round
by Jesus Christ to himself according to the good pleasure of his Will Secondly God is so far from loving us as we are in our selves that he loaths us for we are Enemies to him and God is no Enemy to us There be two notable Expressions in Eph. 2.12 At that time ye were without Christ what follows then being Aliens from the Common-wealth of Israel c. If you are without Christ you are without all good for he is the Fountain of all good Nay it is said of the very Elect themselves 3. verse of that Chapter And were by nature Children of wrath even as others Ye were Children of wrath though now you are Children of love you were as others equal with others as to original corruption and guilt original sin admits of no Magis nor Minus it is not in one less and in an other more but it is alike in all As to our natural state we are in the same Rank and posture with others we are at the same distance from God as the worst of men that are in the World Now consider in our natural state how great a contrariety and unsuitableness there is between the holy God and us in our unholy estate he is light and in him there is no darkness at all we are darkness and in us there is no light at all in him there is nothing of evil in us there is nothing of good and what Communion can there be between such as are so perfectly contrary While we remain out of Christ our imbred corruptions have made such a breach between God and us which is ever widening and growing greater though it was great at first yet it is growing greater and God is become our Enemy and we are estranged from the life of God by reason of the Multiplication of our actual sins renewed continually and therefore God cannot love us as we are in our selves nay he hates us and accounts us Enemies and he tells al such what they must expect from him if you walk contrary to me I also will walk contrary to you Lev. 26. If you do carry it as Enemies to me I will carry it as an Enemy to you Do you provoke the Lord to anger are you stronger then he are you a fit Match for the great God Can your hearts endure and your hands be made strong in the day that I shall deal with you Thirdly Such is the love that God hath to Christ that how loath some soever we be in our selves all is over lookt if we are in him though we are unrighteous but yet if we be in Christ he accounts us righteous 2 Cor. 5. Vlt. He hath made him sin for us who knew no sin that we might be the Righteousness of God in him He was made sin how by imputation and we are made the righteousness of God how by way of imputation too our sins are charged upon him and his righteousness is imputed unto us though we are of our selves Vnrighteous yet by him we are made Righteous therefore this is the Apostles advice if you would take the most compendious way to answer all your doubts and fears and the speediest course to be above all objections the way is this Examine your selves whether you be in the Faith know ye not your own selves how that Christ is in you except ye be Reprobates 2 Cor. 5 3. Now Christs being in us and our being in him are Terms equivalent And if you can but clear this that Christ is in you all is well and safe and comfortable with you but if Christ be not in you you are in a state of Reprobation which is a most sad dreadful and desolate condition and thus I have cleared the first part of the Observation 2. Partic. Because all the love that God hath to us is in and through Jesus Christ therefore this love of God is certain and unchangeable it is indeed such an Argument as answers all Objections we find our Saviour himself making use of this Argument in the like Case John 14.12 Because I live you shall live also Be not disheartened cast down and despondent if I live and that is sure and certain so surely shall you live if the head be above water the Members cannot be drowned though they be under water if it go well with me it cannot go much amiss with you Indeed this would be a diminishing of the love of God to his Son if his love to him did not extend to all that do bdlong to him But where the force of this Argument lyeth shall be discovered in these Particulars First Because all that are Christs are made conformable to him God loves his Son because he is the express Image and brightness of his own person Now all that belong to Christ have the Image of Christ upon them and they partake of the same Spirit 2 Corinth 1.21 He that is joyned to the Lord is one Spirit Whatever there is of grace or goodness or any spiritual Excellency in us cannot be the first Motive of Gods love but where God hath given such pledges of love they are evidences and an assurance of his further love Secondly As God hath a love to his Son he must needs have a love to all Believers because of that near Relation that they stand in to him they are Members of Christ Bone of his Bone and Flesh of Flesh Consider those Emblems by which the union between Christ and Believers are set forth in Scripture he is said to be the Vine and they the branches in this Vine a Head and they the Members under this Head a Husband and they the Spouse God hath such an indeared love to his Son that he cannot but have love to all those that are so near and dear unto him what can be nearer then to be a part of Christ that is a high expression that you have in Eph. 1. 23. they are said to be the fulness of Christ the fulness of him that filleth all in all They are his body if God loves his Son who is the Head of this body he must have a love to the Members also they are his body and the fulness of him that filleth all in all that is all the Elect of God as they are gathered in so the body of Christ grows more compleat and full Thirdly Because of Christs ingaging on their behalf as their Mediatour and surety this will appear in that Covenant of Redemption that past between the Father and the Son as it is at large described Isa 53.10 It pleased the Lord to bruise him he hath put him to grief when thou shalt make his Soul an offering for sin he shall see his Seed he shall prolong his dayes and the pleasure of the Lord shall prosper in his hand Observe it here are the Articles and Conditions of this Covenant of Redemption the Covenant of grace is one thing and the Covenant of Redemption is an other the Covenant of grace is that that passeth