the advantage to raign without any rebuke or check and men begin to grow impudent when there are none left to reform them nor any to avert the sore indignation of God from theâ— When Joshua and that good Generation that went with him into Canaan were dead theâ— aâ—ose a new Generation that knew not the Lord what followed but Apostasy and Calamity See Judg. 2. 8. c. And this will help to illustrate the second enquiry viz. 2. Why God then takes them away when he is about to bring evil upon a place Answ There may be two especial reasons assigned for this 1. God doth it with a gracious and favourable respect to themselves Since they could not by all their pious endeavours reclaim a degenerate People but misery must come God takes them away that their eyes might not see it This God promiseth as a special favour to Josiah 2. Chr. 34 28. Thou shall be gathered to thy Grave in Peace neither shall thine eyes see all the evil that I will bring upon this place Truly when ever a Godly man dyes he rests from his Labour but when he is taken away from the face of evil it is a particular blessing to him How could his tender and pitiful heart have born to look upon all those Calamities which his Country his Friends his Children and Relations must suffer To see all going to Rack before his eyes would be a lamentable sight God therefore in great love respect takes them home where they are removed out of the noise or tumult of all these things dwelling in the fulness of present Joy and Glory 2. God doth it also that he may have no Remora or Hinderence lying in the way to stop the course of his anger These were they who before held his hands we find that he could do nothing to Sodom till Lot was out of it And he is put to ask Moses to let him alone Exod. 32. 10. Godly Men are God's Jewels he cannot set fire to the Rubbish till they are secured they are his tender Ones to whom he hath a peculiar respect and they must be marked before the destroyâ—â— Angel executes his Commission they must 〈◊〉 many times housed in their Graves before he 〈◊〉 give full scope to his Indignation and these 〈◊〉 by 〈◊〉 supposed to be those Chambers in which God calls his People to hide themselves before such a Day Isa 26. 20. But when once they are gone now God can shut up his Bowels against a Rebellious Nation USE I. This truth may afford us help to unfold that Riddle of Divine Providence at the which many are ready to stumble viz. That Godly men are often suddenly and strangly taken away when wicked men are let alone and suffered to live It is the Wise Man's observation Ecâ—les 7. 16. There is a Just man that perisheth in his Righteousness and there is a wicked man that prolongeth his Life in wickedness Let none suppose that God therfore discountenanceth his Servants and approves of ungodly men no thâ— one is taken away in mercy to himself though in judgement to the World the other is spared to his greater misery either here or hereafter Godly men when ever they die are then certainly happy and at sometimes it is a peculiar priviledge for them to die that they may get away from the sight and report of these direful dispensations of divine displeasure that are coming upon a surviving Generation The Philosopher saith every thing hath two handles a right and a wrong and most men take Providence in some cases by the wrong handle they interpret many dispensations to be Judicial and so indeed they may be but their folly is that they interpret them so to be in respect of the persons suffering them when as it is indeed to themselves when Solomon had with some consternation viewed these things he recollects himself and draws this safe conclusion Eccles 8. 12. Surely I know that it shall be well with them that fear God and so it shall but woe to the World when holy Men flock to their graves as Doves to their Windows before a Storm and they may when they are departing speak to surviving Mourners in the Language of our Saviour Christ to those weeping Women Luk. 23. 28 29 30. Daughters of Jerusalem weep not for me but for your selves and for your Children c. USE II. This may serve to reprehend their folly who are weary of the company of righteous men they think that the World hath been troubled with them even long enough they look upon them as Enemies as busie bodies as men that are the troublers of Israel and no body can be quiet for them so wicked Ahab unjustly censured holy Elijah And hence They take it for certain that it would be much better for the place which they live in if they were well laid up in their Graves They wisâ— them in Heaven as the vulgar note of wicked men is What do these men do but in effect 〈◊〉 and impreeate upon themselves a mischief 〈◊〉 God grant them their desires upon this account 〈◊〉 would but carry the godly to the place of their 〈◊〉 and bring them home to the 〈◊〉 of their eternal rest But in the mean time when they are gone who shall plead and pray and mourn for a sinful People Will God hear wicked sinners Who shall stand in the Gap to keep out Judgement and Wrath Shall wicked and ungodly men Assure we our selves that so much of Godliness as goes away from a place so much of God goes away too and it may not be long ere the time comes when those that so earnestly longed for their removal and were inwardly satisfied and glad that they were taken away shall as much wish that they had them again when it will be too late USE III. For Tryal is it so sometimes then it may put us upon the enquiry whether there be not good ground for us to fear that it 〈◊〉 may be so with us at this day I might urge it more particularly to our selves of this Congregation from whom God hath of late years taken away many pious and precious Servants of his and wâ— that are left alive ought to lay it to hearâ—â— But I shall take liberty to urge it on a more publick account as it bears respect to this People in general and here give me leave to further this tryal by leaving such things as these to consideration 1. They are Apostatizing or declining times by reason of which there is dâ—uotless much of provocation offered to the holy Majâ—â—â—◠〈◊〉 Heaven I need not to seek out witnesses 〈◊〉 this Habemus confitentes reos yea and 〈◊〉 himself hath also testified to it in his many awful and amazing providences It is a thing too manifest that the power of Godliness is now under great decayes and many sins begin to look abroad and dare to hold up their heads And from hence we may safely conclude that it is
this great Truth affords you encouragement and comfort to think that though the World despise and reject you yet God owns you though they count you abject and base as the very off-scouring of the earth yet that he looks upon you as his Children having adopted you as his own and put his Name upon you so it may teach you these Lessons 1. Love God with a filial affection He deserves your best love who hath shewen you such love as this is Context vers 1. Behold It calls for attention observation and admiration What manner of love It is a love which your hearts cannot comprehend it is so great so strange that ever sinners should be taken so near to the great God Let your love meet it Hence 1. Love his Honour and Glory Nothing can grieve a Child more than to see his Parents vilified and hear them evil spoken of and their names traduced How then should it grieve the Children of God to see and hear what woful dishonour is cast upon his glorious Name by the profane lives and speeches of wicked men this was David's overwhelming grief Psal 119. 136. Rivers of tears run down mine eyes because men keep not thy Law 2. Love fellowship or communion with him Love to draw near him in all those wayes in which he reveales himself and holds correspondence with his own People Take delight in Ordinances and spiritual Duties value one day in the house of God better than a thousand elsewhere be willing to go through all difficulties and if called to it endure calamities that you may enjoy the presence of God Get to be able sincerely to make David's profession Psal 119 136. Lord I have loved the habitation of thine House and the place where thine honour dwelleth 3. Love his Image wheresoever you see it We look often and with great content upon the Pictures of those on whom our hearts are set There are those here in the World that are more than Pictures the Saints are living Images of the Lord we may see in them not only the likness to but the shining reflection of his communicated perfections Hence we should love the Saints as they are Gods Children and our fellow brethren so did David Psal 16. 2. The Saints in whom is all my delight 5. Love his commands The dutiful Child loves that his father should be calling for his service and is glad at the heart when any thing that he doth can find acceptance and give content How doth David love the law He cannot express it Psal 110. 96. How sweet and precious is it to him Psal 19. 9 10. Do not reckon it to be your burden but your priviledge that your heavenly Father will honour you so much who needs it not as to imploy you about any thing for him And though it be the meanest service yet because it is for him account it honourable true love will stoop low to express it self to the beloved 2. Serve God with a filial subjection It s the Apostles counsel 1 Pet. 1. 14. As obedient Children c. There is a great difference between the service of a Child and that of a servant Shew your selves the Children of God 1. By hearkening unto him in whatsoever he hath to say unto you How diligent should Children be to listen whither their Parents call them or no And what attention ought they to yeild unto them when they speak to or command them in any matter Eâ—e God in his providences consider what is his mind therein hear the rod and him that hath appointed it hearken to him in his word and make a particular application to your own souls of all those counsels aâ—d directions which are given in his Ordinances from one time to another II. Readily embrace his will and without grumbling or repining go about every work of God which you are called unto chearfully It is a note of great disobedience of heart and a thing very grievous unto their Parents when they see that their Children go about their doing of any thing that they are commanded with an ill will How acceptable must it needs be unto God when his Children do their duty so as in the manner of their doing it they make it to appear that they take great satisfaction in it Herein we shew our selves to be like Christ our elder Brother who rejoyced to do his Fathers will Psal 40. 7. 3. Endeavour in all things so to carry it that such as take notice of you may see and know whose Children you are Bear alwayes about with you the Image of God and labour after an evident representation of his perfections in your whole conversation Mat. 5. ult Be perfect as your heavenly Father is perfect Remember that as there is a real so there ought to be a manifest difference between the Children of God and the Children of the Devil 1 Joh. 3. 9. In this the Children of God are manifested It is therefore your part to be alwayes shewing the difference And to that end have a care of conforming your selves in the sinful and carnal courses and customs of the world Be not afraid no nor ashamed to run in a stream quite contrary to theirs And for this be observant of the rules of Gods word where you may learn to cleanse your way and regulate your lives sutable to your relation And hence 1. Shew your selves the Children of God by an holy life and conversation 1 Pet. 1. 15 16. As he that hath called you is holy so be ye also holy c. Live contrary to the worlds filthiness they love to be wallowing in the mire of fleshly lust to be polluting themselves with sin do you abstain from the very appearance â—â— any such thing God is most holy and he loves purity and hates filthiness and when we do so to and shew that we do so in our practical conversation then do we shew our selves to be like him It is a very great shame that the Sons of God should have fellowship with the unfruitful works of darkness that believers should be overtaken with the like excesses of riot drunkenness wantonness c. with unbelievers this is a great disgrace to the high and honourable calling of the Children of God holiness becomes his Saints let then the shine of his Graces irradiat your loves 2. By expressing an holy confidence in God in all the cases and concernments of your lives In trouble affliction Persecution distress contrary to those cares and perplexities of the men of the world which eat them up and declare that they have no further to rely upon we then honour God and bring credit to Religion when we can at all times cast our care upon him believing in his power and promise in our sorest distress thus did David when he was reduced to the greatest imaginable difficulties 1. Sam. 30. 6. He encouraged himself in the Lord. 3. By a constant application of your selves to God in all your cases Children especially
against all the misgiving Objections of Flesh and Blood establishing the truth of our present state of Adoption without any doubting or questioning of it The Emphasis of the assertion lies in the word Now and it looks either backward to the words foregoing or forward to these that follow it stands between two dark Clouds and scatters them both He had told them of this great dignity and glorious title but sence seemed to contradict and say 1. If we are Sons why then are we not known are not the Children of a Prince acknowledged by the Subjects but the World tramples us into the dust and persecutes us unto death and would God suffer this if he was our Father well saith he they neither do know you nor him and a Princes Son is of no repute with him that know him not from a Peasant but for all this you are Sons and your Father knows you though the World doth not and that may satisfie you But 2. If we were Sons we should be in a more happy condition whether the World knew it or no but we live in the midst of sorrows and sufferings both of body and mind we are encompassed and almost overwhelmed with miseries and is this the portion of Sons do Kings wont to neglect their Children and suffer them to live in misery well but still this shakes not the conclusion for although the happiness we are entituled unto appears not as yet yet now we are Sons and there shall a time come when we shall be made to look like such We may first take the assertion it self into our consideration now are we the Sons of God and from hence we may observe this Doct. The poorest and most despised Believers in the World are now the Sons of God The Apostle speaks of such as had received the anointing of the Spirit Cap. 2. 27. of such as had known the Father and believed on Christ ver 13 14. and these are they whom he pronounceth owners of this happy title In the opening of this Doctrine we are to consider 1. What is meant by being the Sons of God 2. How we come to be his Sons 3. What is the profit or advantage coming to us by this relation 4. The evidence or how it appears that we are such 1. What is meant by being the Sons of God A. The Title of a Son is a title of Relation and hath a Father for its correlate God is pleased to assume this Relation to himself and to acknowledge it between him and his Creatures that so he may express his love and goodness to them by such things as may carry to their conception the greatest evidence or demonstration Father and Son among Men are relates standing very near one to another and have such considerations and respects in them as very nearly resemble that Covenant relation which there is between God and his People Hence it is Anologically expressed the same affections and engagements that Fathers bear to their Sons the same doth God to his People the same interest that Children have in their Fathers love and care the same have Believers in God Now among Men persons come to bear the denomination of Sons in two wayes viz. either by natural Generation or voluntary Adoption After the former of these wayes God hath but one Son begotten by an eternal and undeclarable Generation after the latter he hath many Sons even as many as believe in the Name of Christ Joh. 1. 12. So that by the Sons of God we are to understand all those of the Children of Men who by Gods free Adoption are made to bear the relation title and priviledges of his Children It is a word borrowed from the customs among Men who when they Adopt one to be their Heir do give him the title of their Son and although it differ from that in two main points viz. 1. That God was not put upon it thus to Adopt any because of the deficiency or want of a natural Son which is the main incentive to it among Men that so they may have one to Heir their Estates nor yet because his Son had given him any just provocation to reject and disinherit him for which Men do sometimes abdicate their own Children and adopt a Stranger No God had an only begotten Son in whom he placed his delight from all Eternity who had never given him any displeasure in the least but had afforded him everlasting satisfaction yea then when his Father put him upon the highest proof of filial obedience calling him to do and die for sinful man he cheerfully replied Lo I come to do thy will Oh God Psal 40. 7. this Adoption therefore was an effect of his abundant overflowing Grace that it should be the good pleasure of his Holy Will to joyn poor Believers unto and admit them to be made coheirs with Christ Rom. 8. 17. Joynt Heirs with Christ And 2. That God doth not do it to make them inherit by way of succession which is the case among men and the ground and design of humane Adoption being because man is mortal and must in a short time die and leave all his earthly possessions and name behind him hence that they may have one to bear up the their name and possess their livings which they can no longer in person enjoy they substitute one in their room so that as long as the Adopter lives the adopted is kept out of possession and must be content to wait for his portion till the other goes off and is often in the mean while put to many and hard shifts whereas God lives for ever and yet Believers are not entituled to but have actual participation in all the good things of God according to their present state and capacity immediately after their Adoption and eternally Men say when I die you shall inherit but Christ saith because I live you shall live also I say although in these things it differs and evermore the antitype is something more glorious than the Type yet in the main notions of Adoption they agree viz. 1. As that so this makes an absolutely free choice of the subject if men do much more God may take a liberty to do with his own what he pleaseth the Adopted could have laid no claim to his Title if it had not been freely conferred upon him he can give no other reason for it but the good will of him who chose him unto it if he had left him out and named another in his will he could not have charged it as any wrong done unto him Gods Adoption is an act of free Grace and a discovery of his greatest love Context ver 1. Behold what manner of love c. it is said there to be a love given or bestowed and how free it is will appear 1. From the antiquity of the Foundation of it it was founded in Gods eternal Decree where we were chosen to this priviledge Eph. 1. 5. Having predestinated us to the Adoption of
Master nay will it not be the best time for us to appear with him he is the Lord of Glory and when he comes he brings his reward with him and withal remember it is but a short time yet a little while and he will come and he will not tarry and further satisfie your selves with this that your Brethren must appear with you even the whole number of the redeemed some whereof are yet unborn and you have reason to wait for them Finally ponder that great shews require great preparations Christ is now about the business he is not idle but making all ready for his coming and he that believeth maketh not hast 3. To love his appearing and to look for it It is true Christs appearing will be dreadful to the wicked who are his Enemies for he comes to judge the World in righteousness and give recompence unto every man according to his doings hence they may well cry to the rocks to fall on them and hills to cover them that they may not see his angry countenance nor feel the weight of his revenging hand but to the Saints it should be lovely It is indeed a solemn and serious thing for any to think I must stand before the dreadful Tribunal and be tried for my eternal estate before him who is a most righteous Judge who searcheth the heart and cannot be deceived where I must receive my final Sentence which will be inreversible and if I then be found to have put a cheat upon my own Soul I must perish for ever but to him that is a Child of God and hath received the spirit of Adoption there cannot be a more comforting thought than this Hence the Apostle propounds it to his Thessalonians as a great Topick from whence to comfort one another 1 Thess 4 ult That which would make a Felix tremble should make a Saint leap for joy to think ere long the last Trumpet will be sounded by the Arch-Angel Jesus Christ will come from Heaven attended with a royal Guard of Angels the dead small and great will arise the Thronâ—s will be set the Books opened this is the day which I have loved and longed for now shall I appear such as the love of God in Christ hath made me to be now shall mine Enemies see and be ashamed gnash their teeth and melt away now they shall know that I had a God and a Saviour and an hope that makes not ashamed this second coming of Christ shall be to my Salvation if he do not appear I shall never appear And hence when we hear him saying Behold I come quickly let not us be affrighted but ravished and utter that expression of Faith and Joy Amen even so come Lord Jesus We shall be like him It follows now that we consider the general nature of the happiness of the Sons of God or the discovery which we have of it in this life We shall be like him There is enough revealed about our future estate to relieve our Faith though not to satisfie our curiosity our Apostle would not have Believers to be discouraged because they have not a full discovery of what they shall be in another World but to rest content with this general discovery which is made and though they cannot measure it in all its dimensions yet to take up with this thought as having plentiful consolation in it The Words indeed are but few but they are full and though our glory be shadowed to us by another which is equally obscure and unknown to us as our own yet from this very darkness there reflects abundant Light of comfort and be it so that we know nothing at all distinctly of the Glory which Christ is now possessed of yet there is consolation enough to be pickt out of this very consideration that we shall be like him The Words set forth the after state of felicity which the Saints or Children of God shall attain unto by a similitude or pattern where we have 1. The pattern it self Him who this is is not particularly exprest there being as I formerly noted an Ellypsis in the Words some referr it to God mentioned in the beginning of the verse whose Sons we are said to be and it is proper for the Sons to be like the Father others and more appositely apply it to Christ for it is he that shall appear in glory and Paul applies it to him in the forementioned parallel place Col. 3. 4. and this is certain that the Glory to which the Man Christ is exalted is the proto type of that Glory to which the Saints are appointed Joh. 17. 22. The Glory which thou gavest me I have given them 2. The resemblance which the Children of God shall have to his Glory we shall be like him among such comparates between which there is a consentanety there is a double reference For some things agree in quantity others in quality between things agreeing in quantity there is a parity or equality one is neither bigger nor less than the other and this is not here to be understood out of doubt the Man Christ shall enjoy a degree of Glory above all his Saints this Head of the Church shall wear a Crown more weighty than any of his Members this Son of righteousness as he is called 〈◊〉 shine with more orient brightness thaâ— those fixed Stars this first born among many brethren shall have a double portion of Glory in that Glorious Inheritance but then between things agreeing in quality there is a similitude which is consistent with imparity things may be unequal and yet not unlike lesser things may agree with greater by way of similitude though they differ in proportion so the Poet Parvaque cum magnis componere saepe solebam For this consists in a near resemblance there is of qualities between one and another and this is it our Apostle here points at Hence Doct. It is a soul-satisfying thought to the Children of God in their present low and despised condition to consider that in the day of Christs glorious appearance they shall be like him This is the comfort which John applies to them now when the World hates them and they walk under a disguise and what their after estate shall be neither appears to themselves nor to the World yet he would have them take up with this and rest contented yea delighted in the meditation of it It is q. d. let not your thoughts trouble you be not over sollicitously inquisitive after the secrets of God and the particularities of your state and glory but take this for a repast and let it stay your stomachs till you come to sit down at the great Feast you shall be like him In the Explication of this Position we have to consider 1. Wherein this likeness unto Christ consists 2. How it appears that we shall then be like him 3. What ground of satisfaction ariseth from hence 1. Wherein this likeness consists Ans 1. There is an incommunicable Glory
unto God And that which will stand up for a full clearing of this truth against us witness the Records of the last Synod in which we shall find the full and free consent of the Elders and Messengers of these Churches acknowledging that the hand of God is out against this People awful in tokens of wrath and giving him the Glory by confessing that there are these and those sins not only fallen into through infirmity but so prevalent in the midst of us as to acquit not only a just but a merciful God too in all his severities against us And shall we not yet believe Or shall we say to Jeremiah the Lord sent thee not but Baruch stirreth thee up Shall we say we have such a Magistracy such a Ministry such Churches and therefore what need we to fear When did Micah say Zion shall be ploughed as a field Was it not in the dayes of good Hezekiah When did God say I will remove Judah out of my sight Or when did Zephaniah deliver his terrible prophesies but in the dayes of godly Josiah All I shall here add is thus much If God's faithful Messengers are to be believed when speaking from God himself if the Word of God be to be credited which they have delivered to us if the concurrence of so many divers of whom are now with God be of any weight if Providence may be thought to speak any thing and the Rod have a voice in it if to be self-Judged and Condemned be of any efficacy then there is an hand-writing of God given out against us and therefore let it be 2. For Exhortation Be we perswaded to make it our serious endeavour by an universal and through Repentance to seek a way to escape the after effects of God's displeasure Let us obey the voice of the Lord our God let us amend and God will repent I might urge many things strongly argumentative to press the great necessity of this Duty let it suffice to give some brief hints 1. Remember your Profession to the World How oft have you given it out that your design and main business here is to promote the service of Christ and maintain the interest of the Gospel Which is then only upheld when a People stick close to the Law and to the Testimony walking by the holy Rules of Scripture in conformity to the revealed will of God in his Word and can only be your Glory among the Nations and will be so if you thus do otherwise your very profession will be your shame 2. Remember your Covenants and solemn Engagements to be the Lords How you have called God to witness and bound your selves in an oath and a curse to serve God and him only How you have avouched him to be your Lord and Law-giver and renounced the guidance of your own wills and lusts And if you ly under breach of Covenant and can so content your selves and not return again to the Lord how can you escape from bringing your selves under the dreadful guilt of taking his name in vain To the vindication whereof his holiness stands firmly engaged 3. Forget not your own Confession How oft have ye made large and full declarations against your selves Such hath been the evident and notorious declination of the power of Godliness and manifest growth of iniquity that we have been constrained to confess it God hath extoâ—â—â—d it out of our moâ—ths And know this that sins confessed and not repented of will be an heavy indictment against a People professing themselves the servants of God when out of their mouths they shall be Judged and manâ— stripes shall be inflicted on such as knew the Lords will and did it not 4. Think how many Calls you have had to Repentance The mercies of God to our Fathers and continued to our selves by these God expostulates Jer. 2. 5. What iniquity did your Fathers find in me that ye are gone so far away And vers 31. Have I been a Wilderness to Israel a land of darkness The Judgements of God which have been upon the land these are Doctrinal Isa 26. 9. When thy Judgements are in the Earth the Inhabitants of the World shall learn Righteousness The Patience of God wherein he hath given you a space to repent this is not forgotten Rev. 2. 21. I gave her a space to Repent and she Repented not The continual cry of the Ministry by powerful convictions severe comminations gracious promises followed with earnest and unwearied entreaties God keeps a Register of these Jer. 25. 4 5. The Lord hath sent unto you all his Prophets rising up early and sending them They said turn again every one from his evil way c. 5. God hath thoughts of good for you if you will Repent He hath not forgotten the love of your Fathers who followed him into a Wilderness a Land that was not sown He hath a respect for the faithful in the land Though the Aâ— be up and ready to fall yet he sees a few clusters and will say spare it for there is a blessing in it And I cannot but be perswaded that God hath good things yet in reserve for New-England but he expects your reformation and that you acknowledge and turn from your sins And yet I am afraid there is more to do and some severe tryals to befal us in order to this For God will do for his People in wayes suitable to his own ends and such which shall recommend him to be a God glorious in Holiness 6. Know it there yet wants such a Repentance as God requires and that notwithstanding all that he hath said or done Though he hath convinced us counselled us warned threatned smitten renewed his Judgements with breach upon breach altered his course tryed us in one fire and after in another the old scent yet remains This may be the burden of the Song and make up the period of every plea yet have ye not returned to me saith the Lord. 7. Our persent condition and exigencies call for speedy Repentance It will be our wisdom and can alone be our safety Men are against us and that which is most awful to consider is God seems to be against us too Providences look to an eye of reason as if they were conspiring to bring a further day of trouble upon us On all the Glory whereon there was sometimes a defence there now appears to be a blast We are brought low in our outward affairs and low in spirirual things and some sudden and dolefâ—â— change looks as if it were at the door But if we may recover Gods gracious presence and re-engage his protection all shall be well Yet if not now done a few dayes may summe up and cancel our felicity and we be left to sigh out our Ichabod I shal not need to be prolix in the directive part of this use since divers that have gone before me have largely unfolded our particular estate and prescribed rules for our recovery Both informed us what