you even so ought you to love one another how was that why Christ loved you freely in opposition to all the injuries you had done unto him It is said 1 Joh. 1.6 7. If we say we have fellowship with him and walk in darkness we lie and do not the truth but if we walk in the light as he is in the light we have fellowship one with another and in John 3.16 For God so loved the world that he gave his only begotten son Yea Christ hath so loved us that he hath laid down his life for us and we are to love as Christ loved even to the laying down of our lives for our brethren Fifthly If your love be true it ought to be without restriction yea and without all dissimulation I say you are to love without any restriction the only measure of love is to know no measure and you are to love without any dissimulation yea and your love ought to be also without degeneration many do begin to love spiritually but end carnally but true love is without restriction dissimulation or degeneration Sixthly If your love be true and such as it ought to be then it will never be bought neither can it be sold Love cannot be bought and if it be true love it will never be sold neither directly nor indirectly Seventhly If your love be as it ought to be it will be singular it will make you singular in your love Love your enemies saith Christ It hath been said you shall hate your enemies and love your neighbours but I say unto you love them both love your enemies do good to them that hate you and despightfully use you for if you love them that love you what reward have you do not even the Publicans so Mat. 5.43 44 45. Love them that hate you this is singular love and love where it is true will make a man thus singular in his ways and carriage Eighthly True love is a praying love Saies one I never loved any man till I had prayed for him in particular true love I say is a praying love And true love is a love at all times at one time as well as another And a man that loves truly declares that he is loosned from the world and that he is one that is wrought upon by the Holy Ghost In the Primitive times it was said that they were all of one heart and all things were common among them and when we are thus of one heart and of one mind it doth declare that we have been wrought upon by the Holy Ghost and therefore certainly there is a great mistake in mens love all men say they love the saints they love them in words though I am afraid many love them but little in their hearts But you will say how far is our love to be exercised upon whom and how farr I say no more but this so far as the word Brethren doth extend so far this union and love ought to go Behold how good and how pleasant it is for Brethren to dwell together in unity So far I say as this word brethren extends and that is so far as God is their Father it matters not for opinion or what judgement they are of if God be their Father they are your brethren and are to be beloved by you and so far is your love to reach and extend But you will say wherein doth this love consist Why in these three things In the matter of our judgements In the matter of our Affections In the matter of our Practice First In the matter of our Judgements Rom. 12.16 Be of the same mind one towards another mind not high things but condiscend to men of low estate Be not wise in your own conceit recompence no man evil for evil if it be possible as much as in you lieth live peaceably with all men Secondly In the matter of our Affections in the 10. verse of this Chapter Be kindly affectioned one towards another with brotherly love in honour preferring one another Thirdly In the matter of our Practice read the 3. verse of this Chapter For I say through the grace given unto me to every man that is among you not to think of himself more highly than he ought to think but to think soberly according as God hath dealt to every man the measure of faith Thus you see how we should act as to our Judgements Affections and Practices one toward another But you will say if this be so then how much is our love wanting one toward another but what shall we do that our love to one another may be more knit together what shall we do that we may advance and rise to this holy agreement both in our own hearts and others For answer hereunto take these directions First Be serious in this work and lay aside the former hinderances of your love and your former divisions and let not any of you say this is the fault and that is the fault and such a one is the cause of it and such a one is the occasion of it No but lay the sault on your selves lay it upon your selves and not upon others and say It is I the Lord knows it is I it is I that have raised this storm and say as David I have sinned I have sinned Let not your former divisions be forgotten but take warning by them lay not the fault I say upon others but upon your selves and acknowledge it and say It is I I Lord that have sinned And Secondly If you do desire to be serious in this work then do you desire Peace and if it be possible live at peace with all men the same word that is used in the original for Persecutors is also used for peace to shew that we should follow after it with might and main as Persecutors follow those they persecute and that if possible we should live at peace with all Thirdly Be sure you strengthen your love Love must be strengthned else this union cannot continue it is the property of love to interpret love in the best sence to interpret things well Fourthly It is the property of love to speak highly of the person or thing beloved where there is an uniting and a sweet agreement there love will speak high things of each other Fifthly The property of love is to cover the infirmities of those they love and indeed how can there be any agreement if infirmities be not covered It is the property of love to give no offence nor to take any and it is a great sign that there is no agreement nor no love when people are so apt to give offence and to take offence for true love is apt to do neither but to take all in good part Sixthly True love knows how to give and how to take admonitions And thus you have heard what love will do therefore I beseech you to strengthen your love to one another yea I beseech you in the Lord to increase it more
shall be filled with joy in the midst of sufferings They went away rejoiceing that they were counted worthy to suffer Fourthly Is it not a great mercy that some shall stand that are likeliest to fall when others fall that were likely to stand Fifthly Is it not a great mercy that those whom the adversaries think shall dishonour and marr the work of God that they should bring more honour to God and suffer more powerfully and strongly for him than others and that they should be used most for God Sixthly Is it not a great mercy that when God seems to have most displeasure against us his Love should be then most set upon us as it is in sufferings Who would but think that when we are given into the hands of wicked men it is from the displeasure of God against us when yet it is from the free grace and great love of God unto us Seventhly Is it not a great mercy to consider that what is our greatest misery seemingly that that should contribute to our greatest mercy Thus it is in our sufferings for the Name of God You see what great and wondrous things were done by the death of Christ and so also what wonders were done by Joseph in Aegypt when he was sold thither by the malitiousness of his Brethren It is the way of God unto his people that the more others work to do them harm the more God doth order it to prove for their good which is only from the free grace love and favour of God We never did any work yet but free grace paid us for it even the work of suffering God payes us for that He was a Preacher to day yet carried to Prison that paid him for it Yea Christians are paid for the work they never did and what is the Reason of it but only the free grace of God Thus you see wherein the free grace of God appeares and shines forth Fifthly Why will God carry on the work of our services and sufferings in the way of free grace Why God will order our employments and sufferings in a way of free grace that we may not be proud of them We are apt to be proud of our employments and sufferings and therefore God will carry on his work so as that he may keep us from the sin of pride and haughtiness when we shall consider it is the free grace of God to single us out to service or sufferings Why should we be proud God loves to confound the wicked and ungodly in the world by making those that are the most unlikely to be serviceable to himself and by ordering their services and sufferings in a way of free grace This God doth to confound the Wisdom and Reason of worldly men Many are called but few chosen God hath set the weak to confound the strong Again God doth dispose of his work in a way of free grace that none may be discouraged from his service or suffering for him If none but great and mighty and holy men were to be used in Gods service then the weak would be discouraged and despised and we should be ready to say I am not worthy Now God doth so order and dispose of his work as not to discourage the weak but to give encouragement to all Well then if so A word for Application Is this a Truth that we have heard that all that God doth either as to the ordering of our services or sufferings is in a way of free grace What have we then to say but as Job The Lord gives and the Lord takes away blessed be the Name of the Lord You say that God chooses whom he pleases to serve him or to suffer for him and that it is out of free grace if so why should not all suffer But you hear it is not all but some that God doth graciously single out to suffer for himself But here some may say I am weak and do not any work for God But give me leave Is Family work nothing The Apostle insists much upon that in his Epistles he calls much upon Parents Children Masters and all to do their duty Reformation work is a great work or else the Apostle would never have spoken so much of it and exhorted so much to it Secondly Is it nothing to do the work of your generation to do the work that is suitable unto your condition All men are not called to all works there is a peculiar work to every man Now is comforting work nothing Is supporting work nothing Is relieving work nothing This comforting work it is Angelical work Is it nothing to improve the Talent that God hath given thee This will be the great Question at the day of Judgement Faithful or not faithful There are none but have Talents more or less which they must then answer for But you may be ready to say I have no work That is a mistake for there are none but have work therefore look unto that which is your work But you may say again Though I have work and service yet my service may be a judicious service or a mercinary service or a providential service Now how shall I distinguish my service Whether it be a providential a judicious a mercenary service or whether God hath graciously singled me out to serve him in a way of free grace and love In answer to this take these two or three things First If it be a work or service given you by free grace then God will lead you more and more and bring you to be acquainted with the design of his work When Peter was called to open the door of the Temple at first he did not know the design but afterwards he was told it So thus it is with thee If God do call thee to work he will acquaint thee with the design of the work Secondly If you serve God in a way of free grace then you will be contented with your work yea you will be contented to be used for God to be laid out for God you will say I am contented because God hath called me Thirdly When God doth make use of a man in a way of free grace then that man doth not make any great bargains for himself they that serve God any other way will make great bargains for themselves make use of his service to encrease their estates But now they that serve God out in a way of free grace will not do so Therefore now you that are at work do you pocket up at work Do you make great bargains for your selves If so this is no free grace work But you will say I am afraid I do not serve God in a way of free grace because I have no success in my work But you may observe in the Scripture that sometimes a man may be called to work by free grace and may have success at the beginning as Joseph had many years and yet the success may leave him As now there are them that preach
they do not receive an answer presently they are gone but be sure you do willingly stay Gods leasure Thus I say would you have comfort you must observe these things to go to Gods Office to shut your eyes and to cast your selves at adventure upon the free grace of God and then you must stay Gods leasure Thus doing you shall be truly comforted and when you have obtained this comfort and are thus truly comforted Then take these few rules with you and so I conclude First Take as much pains to keep your comfort as ever you did to get it Secondly Labour more and more to increase it for if it do not increate it will certainly decrease Thirdly Be comfortable to and comforting of others for how do you know but that God hath comforted you to this very end that you might comfort others Paul was so and be sure to shew comfort for comforts sake Brethren and Beloved in the Lord Do not receive this grace in vain But go all you that have this comfort and magnify the riches of Gods grace the freeness of the grace of God that hath comforted you and say What such a one as I comforted Others of thy Children Lord have walked closely with Thee but I have walked loosely and shall I be comforted and not they O what free grace is this I have been a great sinner Lord and what am I comforted O what free grace is this There are some that have walked in the light and they are now in darkness but I have walked in the dark and yet am now in the light O what free grace is this Go away therefore and magnifie the riches of Gods grace in the matter of your comforts Thus you have heard how the freeness of the grace of God is written upon all your comforts your comforts and consolations are all deeply inamelled with the free grace of God and that much of his free love is laid out in your comforts and consolations And thus I conclude with the words of my Text Now our Lord Jesus Christ himself and God even our Father which hath loved us and given us Everlasting Consolation and good hope through grace Comfort your hearts and establish you in every good word and work SERMON III. EPHES. 2.8 For by grace are ye saved through faith and that not of your selves it is the gift of God IN the former exercise I have been shewing you the freeness of the love and grace of God in the matter of our comforts and divine consolations I shall now in the third place shew you the freeness of the grace of God in reference to our salvation and eternal glory and therefore follow these words which the Apostle speaks at the latter end of verse 5. By grace are ye saved and so you see the same in verse 8. For by grace are ye saved and that not of your selves it is the gift of God But why should he say the same words again in so short a compass Why it was to shew not only that his heart was full of the free grace and love of God but to shew also that he thought he could never speak enough of it and therefore he repeats it by grace ye are saved For by grace are ye saved that is to say from first to last you are saved by the free grace and love of God From whence then I take up this Doctrine Doct. That there is much of the free love and grace of God laid out in the matter of our salvation and eternal glory For the clearing of this point I shall endeavour to shew you First That it is a matter of infinite happiness and of great concernment to go to Heaven and to be saved for ever Secondly To shew you how this mercy is obtained this mercy of salvation and eternal glory I shall shew it is of free grace and free love Thirdly I shall answer two Objections Fourthly I shall shew you wherein the free grace and love of God appears in the matter of our salvation Fifthly Shew you why God chuseth to save the children of men in a way of free love and grace 1. I shall speak a little by way of Introduction It is a great matter and of infinite concernment to be saved and to go to Heaven forever For First You are thereby saved from wrath to come you count it here a great matter to be delivered from the wrath of man but it is a far greater mercy to be delivered from the wrath of Devils to be delivered from their fury and malice and not to lye at their mercy to all Eternity Yea Secondly You shall be delivered from all sorrow both inward and outward and if so how blessed and happy are you for you shall die in the Lord And blessed are the dead that die in the Lord for they rest from their labours c. Rev 14.13 It is a mercy to have meat and drink and a bed to lye on but it is a greater mercy not to need them in Heaven you shall be freed from these needs and necessities You walk here but it is with a burden you hear now but it is with a burden you repent now but it is with a burden But in Heaven you shall be freed not only from the guilt of the neglect of duty but from the burden of duty also Heaven knows of no duty that hath a burden with it Thus you shall be freed Again Thirdly You shall not only be freed from these troubles but you shall also be brought into a possession into an inheritance that is incorruptible that fadeth not away where you shall enjoy the company of Saints and Angels and that without suspicion or jealousie one of another here you have the company of Saints but either you suspect them or they you either they are jealous of you or you of them but Heaven knows no suspicions no jealousies Saints live there without suspicions Fourthly If you go to Heaven and be saved you shall then be filled with glory if you have but a little taste of glory here you are ready to break under it under a little glory but the time will come when you shall be filled with glory and your hearts shall bear up under it your bodies shall be changed your vile bodies shall be changed and made like unto Christs glorious body you shall be filled with glory soul and body both Yea Fifthly If you be saved your graces shall be alwaies in Act alwaies in exercise your understandings shall be fully inlightned your difficulties shall be renewed and you shall see them all little and easie unto you and your wills hearts and affections shall be drawn out to God with infinite satisfaction and infinite delight I shall be satisfied when I awake with thy likeness Psalm 17.15 All delight ariseth from enjoying things suitable now what is more suitable for a rational creature than to enjoy his ends when a Husband hath been at sea from his wife half a
is a Gospel of peace Let your conversation be as becometh the Gospel that you be of one spirit and of one mind So I say this holy agreement is every way suitable and therefore the more pleasant and delightful and so it ought to be unto us Secondly As it is pleasant and delightful so it is a profitable good Behold how good a thing it is it is very profitable For is it not profitable for the dew to fall upon Hermon and upon the hills of Zion to make them fruitfull Why such is the dew of holy agreement when it falls upon the hearts of men And this doth make men increase and multiply in the Church and to be fruitful in good works the Psalmist saith God commandeth his blessing and when God blesseth we shall certainly increase and multiply and this I say did increase the Church and hereby are the Saints both increased and delighted by the blessing of God on them they do increase in things that are good and profitable and this was the thing which Christ prayed for yea prayed for again and again yea as I said it is the great thing which Christ hath commanded A new command c. Is it not therefore good and profitable to love one another Again This is the mercy and the grace that is promised specially in the latter times glorious things are spoken of and promised to the last daies and this is one of those things which are promised and if so it is then certainly good and profitable Again This is the Legacy which Christ left with his disciples and people saith he Peace I leave with you my peace I give unto you not as the world giveth give I unto you John 14.27 and therefore surely this agreement among brethren is very good and profitable Again Certainly it is good and profitable to walk worthy of the high calling to which Christ hath called us as the Apostle speaks Eph. 4.1 2 3. I beseech you to walk worthy of the vocation wherewith ye are called with all lowliness and meekness with long suffering forbearing one another in love endeavouring to keep the unity of the spirit in the bond of peace c. Again Is it not good and profitable that our prayers should be heard that God should hear and grant our requests and prayers Why look into the Scriptures and you will find that our love is a help to our prayers it is a help unto us whereby to have our prayers heard and answered Again Is it not good and profitable for a man to know that he is a child of God and that he hath an interest in Christ Why look into 1 John 3.14 We know that we have passed from death unto life because we love the brethren There is a day of death of natural death whereby man shall pass from life to death and there is likewise a time of spiritual life when a man passeth from death to life Now how shall I know whether I am passed from death to life Why if I love the brethren Yea saith Christ Hereby shall all know that you are my disciples if you love one another not only your selves shall know it but others shall know it also and is it not then very good and profitable For hereby you shall know that your prayers are heard and by this also you shall know that you are passed from death to life and hereby you shall not only know your selves to be Christs disciples but others shall know it also and if it be so then certainly it must be good and profitable Again This will give a relish and a savour to all your injoyments it is the salt of all your comforts Have salt in your selves and have peace one with another Although our condition be never so prosperous yet if we cannot agree among our selves if love and peace be wanting that sowrs all the rest and though the ordinances be never so sweet and our priviledges never so many yet if we be not united together in love all is made sowre this is that which sowrs all our enjoyments the want of love and agreement for that gives a relish to all our enjoyments when we have it Again This is that which will make all things easie unto you though they be never so hard in themselves whereas the contrary will make all things hard though never so easie If I am to do a work or a service for one why though the work be never so hard of it self yet love will make it easie many complain and say they cannot profit by the Ordinances why what is the reason It is for want of love to them there are jarrs and contentions between friend and friend between this man and the other man why it is for want of love Love would make all things easie for you though never so hard Now put all these things together and then you may see what a pleasant and profitable thing it is for brethren to dwell together in unity to love to unite to live in unity one with another Well then if this be so why should we not all abound in it why do not we love and agree one with another if it be so good and profitable as we have heard then let us all agree together But it may be some will say we do live together in love and unity and we are united one to another But First Yet give me leave to mind you of what the Apostle saith 1 Thess 4.9 But as touching brotherly love you need not that I write unto you for you your selves are taught of God to love one another and indeed ye do it towards all the brethren which are in all Macedonia but we beseech you brethren that you increase more and more Though you do it yet we beseech you to increase it more and more and so I say to you yea and Christ hath commanded it also and you must do it in obedience to his command Secondly If our love be right as it should be then we shall love others also even our neighbours and friends and brethren we shall love them as our selves The second Commandment saith our Saviour is like unto it that you love your neighbour as your self Pray for your selves do all the good you can for your selves avoid all iniquity that may come upon your selves and to prove your love to be right do all this for your neighbours also and love them as your selves Thirdly If our love be as it should be we shall then love others because they are godly let them be of this opinion or of the other opinion yet that matters not though they be not of my opinion yet if my love be right I love them because they are godly and I love him most that is most godly and as his increaseth godliness so must my love increase toward him Fourthly If your love be true and such as it ought to be then you will love one another and love your brother as Christ loved
and more one toward another But you may say further suppose there be a difference in the matter of our Judgements or opinions what shall we do to remove it Why First Be sure of this that you do not mistake the meaning of that Scripture which your judgement is founded upon It is said There was a division among the people because of Christ why for what was it what was the reason of it It was because of misunderstanding and for want of a right understanding of Christ So I say this division may come for want of a right understanding of the Scriptures upon which our judgement is grounded and founded But Secondly Consider O man whether you do not settle your judgement upon the judgement or opinion of any or upon the knowledge of another Hast thou faith saith the Apostle have it to thy self before God Rom. 14.22 But is not a man then to confess his faith before others when he is called to it Yes But the Apostle speaks here of lesser things if thou hast faith have it to thy self in little disputable things and do not rely upon others but look to thy self and give things a time in due time God will reveal saith the Apostle Thirdly if you desire this holy agreement then do what you can to keep union in the Ministry and between the Ministry It was not for nothing that our Saviour prayed John 17.11 21. Holy Father keep through thine own name those whom thou hast given me that they may be one as we are That they all may be one as thou Father art in me and I in thee that they also may be one in us It is not good for people to cry I am for Paul and I am for Apollo and I am for Cephas and the like this is the way to make division therefore do all you can to live in love and unity for love is of God and the contrary is of the Devil Fourthly Take heed of disputation what have we got this many years by disputation those that are weak are sooner brought in by humiliation than by Disputation Fifthly If after all this there do remain division among you by reason of your judgements or opinions then remember the Apostles rule and be sure to walk by it for saith he as we instanced before Let no man think more highly of himself than he ought to think but to think soberly as God hath dealt to every man the measure of faith The Apostle directs us to live humbly and walk meekly one toward another and not to be rash or to think highly of our selves But further Sixthly If we would live in love and unity then let us look upon other mens infirmities in conjunction with their excellencies and their excellencies in conjunction with their infirmities and thereby the one will take away or hide the other Let us not pore only upon a mans infirmities upon his Euts as I may say he is a godly man but therefore if you would agree joyn his infirmities and his excellencies together and then look upon him Seventhly If you should meet with any provocation that may weaken your love one toward another then be sure to take that as an opportunity to exercise your patience and your love when you meet a beggar in the streets full of sores then you think you have an opportunity to exercise your charity to give something And so you should say when you are provoked by another to debilitate your love and affection you may say why now have I an opportunity to exercise my patience Again Eighthly If you will live in love and unity then you must resolve with the grace of God to love where you are not beloved let love rise above all difficulties labour for a Gospel spirit to love though you are not loved A Legal spirit is a fretful spirit saith Christ you know not of what spirit you are of labour I say after a Gospel spirit yea the spirit of Christ who was as a Lamb he opened not his mouth if you would live in love and unity then take heed of a Legal spirit and labour after this Gospel spirit Again Ninthly If you would agree together and live in love and unity then be humbled for the want of love to one another and take heed for the future of those things that hinder your love one toward another there are four or five of them observe them and take heed of them First Pride A proud man is much given to contention Secondly Passion For though a man dislikes and is sorry for what he hath done in his passion when it is over and though what he doth in his passion be one thing and what he doth in his serious consideration is another thing yet we are to take great heed of passion Thirdly Another enemy to love is strangeness strangeness ends in enmity when brethren and friends grow strangers one to another then they surmise things one of another and that destroys love and unity Fourthly Another is designing one against another true love knows no designs upon others no man can endure to have designs laid against him designing causeth anger enmity and hatred and hinders true love one toward another Fifthly Another is whispering a whisperer separateth true friends Pro. 16.28 But now if any one should come to me and tell me any thing against a brother I would not believe the whisperer till I had spoken with the other for a cause can never be truly known nor judged of till both parties have been heard speak Thus you may see the five things that hinder love that is Pride Passion Strangeness designing one upon another and hearkning unto whisperers Now as you desire to live in love and unity observe these things and take heed of them Tenthly Let me say to you holy and beloved brethren if you would love one another then forgive one another and live more unto God who loveth you live more to God lest he should turn his love to hatred and wrath against you 11. Strengthen your love to God himself the more love you have to God the more will you love others 12. If you would live in love and Unity then you must willingly take wrong and give up your right for peace sake and for agreement saith Abraham to Lot Let there be no difference between my heardmen and thy heardmen for we are brethren Now Abraham was the elder and therefore it was his right to have the choice but yet for peace sake he gives up his right and sayes to Lot Take what you will the right hand or the left there was a division between them and the Cananites were in the land and therefore it was no good time for them to be at difference one with another when the Cananites were in the land it was no good time then for good men to strive and therefore Abraham for peace sake gives up his right so I say for peace sake and for a holy agreement you should
now you see it is a mercy yea a great mercy to suffer for the Name of Christ That is the first thing But then Secondly There are some that God doth graciously single out to service or to suffer for him this honour all the Saints have not but some God doth graciously single out not only to service but to suffer for him Now there is a providential service and there is a mercenary service there is a judicious service and a gracious service some that God doth single out graciously possibly a man may be providentially used in the service of God thus Naaman had a servant in his house that was providentially made use of for his Conversion So I say a man may be made use of providentially and also mercinarily and judiciously so the Devils have been Whom shall I send to be a lying Spirit in the mouth of the Prophets Send me and he went This is a judicious service and thus the Devils do serve for wages and them also that are the Instruments of the Devil Persecutors are judicious servers they are them that make clean the dishes so that I say there are them that may serve God providentially mercenarily and judiciously Providentially and so all the creatures serve him Mercenarily so they served him that said Lord Lord have we not done many wondrous works yet Christ sayes he never knew them depart from me And then there is a Judicious Service as when God gave licence and power to destroy the ten Tribes but then as there is a Providential service a Mercenary service and a Judicial service so there is also a Gracious service There are some that God doth graciously single out to serve him and to serve him in suffering for him Did not God graciously single out Caleb to serve him For it is said he followed God fully and did not God in the New Testament single out Paul Go thy way to Ananias Acts 9.6 And he trembling and astonished said Lord what wilt thou have me to do And the Lord said arise go into the City and it shall be told thee what thou shalt do So I say God doth graciously single out some not only to serve him but to suffer for him Thirdly What is it that makes the difference that some are employed in the work and service of God when others are not It is only the free grace of God It may be you may think it is from men that the providential hand doth fall upon one more than upon another or that it is the will of men to single out whom they will for sufferings but it is only the free grace of God Look what the Soveraignty of God doth in a way of judgement and affliction that the free grace and love of God doth in a way of mercy As now suppose two men be together in a transgression one is singled out to judgement the other is not Why The Soveraignty orders it so Think ye that they on whom the 〈◊〉 â—f the Tower of Siloam fell were greater sinners than others No a man may be wrapt up in great afflictions and calamities as Job was and why so It is the Soveraignty of God I will do what I will with my own so look what Gods Soveraignty doth in a way of judgement the same the free grace of God doth in a way of mercy Oh! Is it not a great mercy to be singled out to suffer for the name of Christ Phil. 1.29 Vnto you it is given not only to believe but to suffer for Christ So I say it is not only to believe but to suffer and so God doth graciously choose some and not others for this great work But Fourthly Wherein doth the free grace of God shine forth and appear in the matter of our services and sufferings I answer In many things Will you begin with your own employments What is reason one man is called forth to an employment and not another It is only the free grace of God What is the reason one man hath success in a work and not another It is only the free grace of God But to clear it the more unto you the more unlikely any person is to serve or suffer for God the more the free grace of God shines forth in that person Now who are those that God doth generally make use of in his service but those that are the most unlikeliest persons As now will you instance in matter of mens places Estates Callings there was two servants concerned in the conversion of Naaman the servant of the Prophet and Naamans own servant Who is most likely now certainly the servant of the Prophet yet you see the other doth it so that I say the unlikeliest oftentimes God makes use of which is to shew forth the freeness of his grace Will you instance in the matter of ability as to the Ministry who more unfit and unlikely to be used in the Gospel than a company of Fishermen poor Fishermen for it is said they perceived they were unlearned and yet you find them made use of by our Saviour for the promulgation of the Gospel Will you instance in the matter of free grace Who was so commended as Nathaniel that caâ—â— to Christ Behold an Israelite indeed In whom there is no guile Who more unlikely to be used in Gods service than Paul Was it likely Paul should bring any honour to God who was whipt and scourged up and down Town like a Malefactor yet this man preached and do you think he was like to do any good by his preaching yet you find it is said he did more than they all and God blessed his Ministry and he converted the Gentiles Why is this but to shew that God will make use of them that are most unlikely to do him service For they that are first shall be last and this only to shew the freeness of his grace But wherein doth the grace of God appear as to our sufferings for the great thing is to stand our ground To this I answer First Is it not a great mercy that the great God of Heaven and Earth should call us worms to bear witness to his Name his great Name yea to suffer for it Secondly Is it not a great mercy and favour that God will take notice of all the injuries that are done unto them that suffer for him as done unto himself I know thy works saith God do men jeer thee and reproach thee for the sake of Christ then happy art thou What wrong is done unto them that suffer for God he takes it as done unto himself So that I say it is a great mercy and favour that the God of Heaven should take those injuries as done unto himself that are done unto us Nay saith God I will give you a mouth and tell you what you shall speak when you come before men Take no thought for what you shall speak for it shall be given you Thirdly Is it not a great mercy that your hearts
many years and never convert one soul yet this should not discourage them for free grace may call you to a work and yet you may not find that success in it which you expected But then again here is the great Question yet behind Suppose God doth deal with the children of men in a way of free grace and love then what is my duty and what shall I do that I may so serve and suffer as to serve and suffer under the conduct of free grace In answer to this you may take it in these following particulars First then if you would serve and suffer under the conduct of free grace then serve your call fully and go to the utmost of the thing called unto leaving God to do his work Do your work to the utmost and leave God to do his When God called Joshuah to do a work fully and he did it God shewed mercy to him and to his posterity after him And so when John was called to a work and he did it by halves God blew upon him and upon his posterity after him Therefore I say when God calls us to a work let us do our work fully and leave God to do his work Secondly If you would serve God under the conduct of free grace then when you find any warmth or heat upon your affections take the hint of this opportunity for the doing of that work God calls you to Thirdly If you would serve God under the conduct of free grace then do not envy others that are more employed that have better success and are better paid than your selves observe how it is with two Servants in a great Shop the one at one end the other at the other end the one may take more money than the other yet they do not envy one another and why but because they both serve one Master Thus it should be with the Saints and servants of God they all serve one Master and therefore one should not envy another because he is more employed or hath better success Fourthly If you would serve God under the conduct of free grace then be sure you do not serve for wages be not mercinary in your service It becomes those that serve under free love to be very free in their service saith one I have been wrought upon by my Neighbour and ever since I have endeavoured to do him good Now it is God that hath wrought upon us by his free grace and if so let us freely serve him and labour to do him all the honour we can When the Prodigal first thought of returning home unto his Fathers house he saith first Let my Father make me as one of his hired servants This was a Legal expression I will be hired Let him make me as one of his hired servants but when he saw his Fathers love he talked no more of his hired service Inheritance is not of the Bond-woman but of the free I do confess indeed it is not unlawful to look unto the recompence of reward yea it is lawful for us to do it But now do you desire to serve under the conduct of free grace then look not for wages do not do as an hireling as the labourers of the Vineyard no do it freely in a way of love thankfulness and believing Fifthly If you would serve under the conduct of divine love then serve God with fear upon the account of his goodness Work out your salvation with fear and trembling for it is God that worketh in you both to will and to do of his good pleasure If you do serve and work then fear upon the account of Gods goodness to you And to conclude this Application If you would serve as those that serve under the conduct of free grace and love then have a care that in all your workings you depend upon nothing but the free grace of God in reference to your call and if so why then should you not willingly suffer for the Name of Christ would you know whether you are called to suffer why this is a certain Rule when the case is so with you that you must either suffer or sin But then a second word of Application may be this Is it so that so much of the free grace is laid out in reference to our services and sufferings Then First Let us freely and willingly suffer for the Name and Cause of Christ Secondly Is it so that so much of the free grace of God is laid out in reference to our services and sufferings then why should we not be contented with our sufferings not only contented in suffering or contented upon suffering but contented with sufferings Our Saviour tells us that they that will be his Disciples must deny themselves take up the Cross and follow him Not only take up the Cross but follow him yea and deny themselves Some will deny themselves in this or that but will not take up the Cross but saith our Saviour If any man will follow me let him take up the Cross and follow me Thus now if Christ calls us to suffer let us suffer freely because his grace is free Thirdly If you would serve under the conduct of free grace then take heed of any Legal therefore upon your sufferings Matth. 9.27 Then answered Peter and said unto him behold we have forsaken all and followed thee what shall we have therefore This was a Legal therefore Christ answered and said You shall have your reward but many that are first shall be last and the last first The only way to take away this Legal therefore is to look more and more upon the free grace of God either in your services or sufferings for him for thus all must do that either serve God or suffer for him under the conduct of free grace Do you desire to serve God either as to employments or sufferings under the conduct of free grace and love then look more and more upon his free grace and depend upon it in reference to your call in reference to your assistance in reference to your dependance and in reference to your reward seeing all is of free grace bless the name of the Lord. Thus it is both in suffering work and in service the first shall be last and the last first Therefore as you would desire to serve or suffer under the conduct of free grace rejoyce and bless God for his free grace remember this that whether we serve or suffer it is of free grace Thus you see how the free grace of God shines forth both in our services and sufferings Is it not Lawful for me to do what I will with my own is thine eye evil because I am good so the last shall be first and the first last because many are called but few chosen The end of the first Sermon SERMON II. 2 THES 2.16 17. Now our Lord Jesus Christ himself and God even our Father which hath loved us and given us Everlasting Consolation and good hope through Grace
I am comforted saith a poor soul but I know not whether it be in a way of free grace and free love now how may I know that I am comforted in a way of free grace I shall speak to this Negatively and Affirmatively First Negatively There is a comfort that is the daughter of time a man or woman is sorrowful but time wears it out time comforts him this comfort that springs from and ariseth out of time is not true comfort neither is that man truly comforted by free grace But when the soul is truly comforted in a way of free grace then he is comforted by the Holy Ghost the Holy Ghost bearing witness that he is the Child of God Secondly There is a comfort that ariseth from the satisfaction of a natural conscience A man knows by nature that there is a God and that this God is to be prayed unto and therefore he prayes accordingly and when he hath done his natural conscience is satisfied and he is then comforted but noâ— if a mans comfort arise only from this â—â—m the satisfaction of a naturall conscience that man is not truly comforted for he that is truly comforted is comforted by joy in believing in whom believing ye rejoyce Rom. 15.13 Thirdly There is a comfort that ariseth from a mans non-attendance to his own condition Men may be comforted Why Because they never look into their condition how it stands between God and their souls There is a comfort arising not only from a mans conscience but from the non-attendance to his own condition and hereupon he is secure but this is not the comfort that ariseth from free grace and free love Fourthly There is a comfort that doth arise from the use of the creature men are troubled in their minds and they run presently to the Tavern to their Musick or merry Company to put it off and so it may be are comforted but if a mans comfort arise only from the creature he is not truly comforted not comforted with the comfort of free grace and love he that is comforted in this way it is but a diversion to him and not true comfort as straw when set on fire will make a flash and a flame but black ashes remain behind so when men are troubled and they run to the Tavern or to Musick and merry Company all this is but a flash black Ashes remain behind provoked trouble will be angry trouble and angry will be most troublesome when men run to merriment to divert trouble they provoke it Fifthly There is a comfort that doth arise from the common work of the Holy Ghost Some who have tasted of the Heavenly gift and are made partakers of the Holy Ghost and yet fall away Heb. 6.4 The false ground received the word with joy Now if a mans comfort ariseth from these common workings of the Holy Ghost it is not true comfort for he that is truly comforted is comforted in a way of free love his comfort is unspeakable 1 Pet. 1.8 Whom having not seen you love in whom though you now see him not yet believing ye rejoyce with joy unspeakable and full of glory Thus you see Negatively when a man is not truly comforted in these five particulars a man is not truly comforted from time nor from the satisfaction of a natural conscience nor from a non-attendance to his condition nor from the use of the creature nor lastly from the common workings of the Holy Ghost But Secondly Affirmatively we have heard when a man may be said not to be comforted Now when may a man be said to be comforted truly comforted in a way of free grace Beloved in the Lord are you willing to have your comforts tried false and counterfeit things do not love trial now if you be willing to be tried to have your comforts tried it is a sign and a hope that your comforts may be true but I shall not insist on this There are two or three things I shall speak to here First If you have been comforted by the word of promise set on upon your souls by God then are you truly comforted in away of love and free grace for what is the promise but the word of grace But some may say I have had a promise but I fear it may be from the Devil for the Devil may bring a promise did he not bring a pomise unto Christ Mat. 4.6 Saying He shall give His Angels charge over thee and in their hands they shall bear thee up This promise was brought to Christ by the Devil and it may be my promise may be handed to me by Satan and set on upon my soul by him But do but mark this I will only say this one thing to thee poor soul to ease thee of this objection If Satan bring a promise to you it is to lead you into sin to draw you into sin and to that which is evil as this to Christ here He will give His Angels charge concerning Thee cast thy self down He brought a promise to do evil cast thy self down but now if God hand a promise to you it is for your doing of good therefore says Christ to Satan It is written I have a word and a promise too It is written thou shalt not tempt the Lord thy God The Devil brought this that he might do evil and God gave Christ a word to keep him from evil and so when you are brought into temptations great temptations if you have a word of promise brought home to your hearts to bear you up under temptation it is not the Devil that gives it in to you that hands it to you No for the Devil is no friend to faith no friend to stay you up for the Tempter will not act against the Temptation saith Luther though the Devil be Magnipotent yet he is not Omnipotent though he be Mighty he is not Almighty And therefore I say if you have a promise comes to you to help you to do good it is not of Satan but of God for he is Almighty he is able to comfort That is the first Secondly Would you know whether you be comforted in a way of free grace and love you may know it by the ebbing and flowing of your comforts which will ebb and flow according to the cause They say the Marygold opens and shuts with the Sun when the Sun shines it opens when the Sun withdraws it shuts it opens and shuts according to the withdrawing and shining of the Sun and so if your comforts be true the more the righteousness of Christ opens before you the more the Sun of righteousness shines upon you the more you will be comforted If your comforts be true the more the freeness of the love of God is opened to you the more will the comfort of the soul be enlarged if your comforts be true the more God shines with his countenance the more is the soul comforted Lord saies David in Psalm 4.6 Lift up the light of thy
through him So I say if there was as I may speak with reverence somewhat of the good pleasure of God in the old worlds condemnation why then should there not be free-grace in the souls Salvation Rom. 5.15 But not as the offence so also is the free-gift for if through the offence of one many be dead much more the grace of God and the gift of grace which is by one man Jesus Christ hath abounded unto many Thirdly God would have Heaven and Salvation to be of one peice he would have the work of heaven to be all the same Now there were many Angels that fell and many thousands that stood why how came they to stand that did stand more than the others that fell it was only by free grace they were Elect Angels Now men and Angels in heaven are of the same Quire and sing the same song and therefore those men that are fated O who are they why they are the Elect and they have great cause to glorifie the grace the free grace of God Fourthly God saves men in a way of free love and grace because none shall miss of Salvation As God will punish and condemn all the proud all the wicked that none shall escape So he will also save all that he hath a mind to save by free grace because they shall not miss of Salvation Fifthly God will save men in such a way as whereby he may be glorified to all Eternity and therefore he saves them in a way of free grace and love For what have we to praise God for in heaven but only for free grace free grace to glorify his name for that therefore I say God will save men in this way of free love and grace that he may be thereby glorified hereafter to all Eternity and thus I have done with the Doctrine Now go along with me a little by way of application First If we be saved by free grace if free grace and love be the foundation of our Salvation why should we not then stand cleer from all our own works as to the meritorious ends of them for grace and works are opposed and therefore faith as a work can neither Justify nor save I confess the Apostle saith work out your own Salvation with fear and trembling but what follows for it is God that worketh in you both to will and to do of his good pleasure Phil. 2.12 13. Secondly If we be saved by grace why should we not be tender of the grace of God of the name of God of the free grace of God and of the great name of God Are you saved by grace and will you turn grace into wantonness Oh my friends I say if you be saved by grace and by grace alone how tender should you be of the name of God and of the free grace of God Thirdly If we be saved by grace then we may here see the reason why many do take so much pains as they think for heaven and yet fall short of it and go to Hell why it is because Salvation lies under the conduct of free grace Some men abstain from sin that they may not be damned others perform holy duties read and hear c. That they may go to Heaven yea many strive and shall not enter because salvation is of free grace Fourthly If by grace ye are saved and that there is much of the free grace of God in our salvation why then should you doubt of it I confess it is a hard thing to have Assurance of your salvation and if you have it it is free grace to you more than to another and free grace is the founder of it if you have it But yet O soul if by grace we are saved let us not then doubt of it for it is most sure if you are saved by grace I say why doubt ye then O ye of little faith O Christians comfort your selves with these words It is your Fathers good pleasure to give you the Kingdom Luke 12.32 It is his good will and pleasure it is in a way of free grace and love But you may say though it be in a way of free grace and love yet it may not be for me it may none of it be mine saith the soul Nay say not so but mark what an Inference the Psalmist makes and draws up from this General Psalm 130.4 5. But there is forgiveness with thee that thou mayst be feared I wait for the Lord my soul doth wait and in his word do I hope and so in Psal 103. Speaking at large of the grace mercy and goodness of God in the 8. verse he saith The Lord is merciful and gracious slow to anger and plenteous in mercy but what is the conclusion Bless the Lord all ye his hosts bless the Lord all his works Bless the Lord O my soul The very last words are bless the Lord O my Soul from the consideration of the freeness of the grace of God in general he draws up this Conclusion bless the Lord O my Soul But you may say Though God will save by grace yet surely all shall not be saved by grace shall all men be saved is God so free No all men shall not be saved for saith the Apostle Gal. 5.15 We through the spirit wait for the hope of righteousness by faith for in Jesus Christ neither circumcision availeth any thing nor uncircumcision but the new creature but shall not all be saved No saith the same Apostle Eph. 5.6 Let no man deceive you for no whoremonger nor unclean person c. hath any inheritance in the Kingdom of Christ and of God There is no place for unclean things in Heaven you know what the Apostle saith to the Galathians The inheritance is not to the bondwoman nor to her children So that I say that God doth not save all but those he doth save are saved by free grace But you would know who those are that are saved or that shall be saved for ever why thus briefly only to name things First Look who those are that are justified they shall be certainly saved Secondly Those that are willing to part with all for Christ and for the service of Christ they shall certainly be saved Mat. 19.29 And every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my name sake shall receive an hundred fold and shall inherit everlasting life Thirdly They that stand at Christs right hand here they shall be sure to stand at Christs right hand at the day of judgement and so be saved 2 Cor. 5.5 Now he that hath wrought us for the self same thing is God who also hath given unto us the earnest of his spirit he that hath wrought us for the self same thing it is the very same word which is used for work out your own salvation c. So that there is a working up of the soul unto eternal glory and if Christ hath wrought
he will in Hell fire Thus now if you would have your fear strengthened then study these things consider and meditate upon these things But yet a little further If you would strengthen your fear of God more and more then labour after more Communion with him now in this world while you are here we use to say Too much familiarity breeds contempt but here it is not so for by familiarity and communion with God we shall have more sweetness and more delight in his wayes more strength in his service more comfort in our afflictions If you would therefore have these advantages then labour to walk more close with God and to have more communion with him labour therefore I say to have more communion with God if you would fear him more and more The greater a person is here on Earth as I told you before the more we fear him and the nearer he is in relation to us the more we reverence him My Friends would you obtain everlasting mercy would you have everlasting mercy belong to you then labour to fear the Lord in truth yet more and more and I beseech you to think of this Truth meditate upon it think of it upon all occasions and say do others slubber over duties so will not I because I fear the Lord do others walk injuriously so will not I because I fear the Lord do others do contrary to the will of God but so will not I because I fear the Lord Let this truth go up and down with you and it will keep you in your dealing both with God and man Remember the Charecter of one that fears the Lord He is one that cannot will not do as others do for so saith the Text But so did not I because of the fear of God SERMON V. PSAL. 133.1 Behold how good and how pleasant it is for brethren to dwell together in Vnity IN this short Psalm we may see the excellency of the Saints Communion fellowship and Brotherly Agreement It is Described and Commended First Described from the fountain of it from God as a Father and therefore he sayes How good and how pleasant it is for Brethren Secondly Described also from the Act and Exercise thereof which is to dwell together in Vnity Secondly It is commended from the goodness and profitableness and pleasantness of it It is a good thing a profitable thing for brethren to dwell together in Unity behold how good it is in the eyes of men behold how pleasant it is beyond expression for brethren to dwell together in Vnity And the goodness and pleasantness of it is exprest by two similitudes It is compared to the precious Oyntment upon the head of Aaron verse 2. It is like the precious Oyntment upon the head that run down upon the beard even Aarons heard that went down to the skirts of his garment It is compared also to the dew that fell upon Hermon and the hills of Zion verse 3. As the dew of Hermon and as the dew that descended upon the mountains of Zion c. Thus you see the design of this Psalm is to declare the goodness and profitableness of Unity between brethren from whence then I take up this Observation That a loving agreement between the Saints among themselves is exceeding pleasant and very profitable Some things are pleasant but not profitable and some things are profitable and not Pleasant as Physick c. but communion and fellowship and a loving agreement among the Saints is both pleasant and profitable First It is a pleasant thing for the Saints and people of God to agree together for the same word which is used here for pleasant is used also in the Hebrew for a Harmony of Musick such as when they rise to the highest strains of the Violl when the strings are all put in order to make up a Harmony so pleasant is it such pleasantness is there in the Saints Agreement The same word is used also in the Hebrew for the pleasantness of a corn-field when a field is clothed with corn though it be cut down yet it is very pleasant O how pleasant is it and such is the Saints agreement The same word in the Psalmist is used also for the sweetness of honey and of sweet things in opposition to bitter things And thus you see the pleasantness of it by its being compared to the Harmony of Musick to the corn-field to the sweetness of honey to the precious Oyntment that ran down Aarons beard and to the dew that fell upon Hermon and the Hills of Zion and all this is to discover the pleasantness profitableness and sweetness of the Saints Agreement Behold how good and how pleasant it is c. It is a pleasant thing to behold the Sun but it is much more pleasant to behold the Saints Agreement and Unity among themselves There are many times breakings and losings in the love of the Saints and therefore when they come to an agreement and union among themselves again it must needs be very pleasant and profitable and sweet for things once lost and found again are very sweet And upon this Account it is that the Commandment of love is called a new Commandment because it is broken so often and so often renewed again And the Psalmist speaks here of the sweetness and pleasantness of Unity because there is no sweetness in division but Unity is a good way and means to keep out trouble and evil division from among a people And Further the more difficulty any mercy is obtained with the sweeter it is when obtained there are many things which are hard to come by but when they are obtained they are sweet and so there are many difficulties in the way of love and sweet agreement and the people of God are incumbred with many difficulties they have many things to put them out of the way of love and of sweet agreement among themselves and therefore saith the Apostle Phil. 1.27 Only let your Conversation be as becometh the Gospel of Christ that whether I come and see you or else be absent I may hear of your affairs that you stand fast in one Spirit with one mind striving together for the faith of the Gospel Again The more suitable any thing is to our condition the more pleasant and sweet it is Now this brotherly love and union is a conjunction of suitable things and is suitable to our condition and suitable things are delightful unto men and the more suitable any thing is the more we delight in it And this agreement this union is every way suitable to our own condition as we are men and is also suitable to all the creatures for they run together and agree together And it is suitable to us also as we are Christians it is suitable to Christs command A new command saith he I give unto you that you love one another It is suitable to Christs own example who hath loved us and suitable also to the Gospel which
willingly give up your right and render up your own right to preserve peace and Unity one with another O friends love one another that you may declare your selves to be heavenly children to be children of your heavenly Father consider Phil. 1.27 Only let your Conversation be as becometh the Gospel of Christ that whether I come or be absent I may hear of your affairs that you stand fast in one Spirit with one mind striving together for the faith of the Gospel O friends let me beseech you to love one another and to take all advantages that may increase your love how can you shew your face before the free love and grace of God if you do not love one another with what face can you go to God for free grace and love when you your selves have no love for your brethren If a poor man should do a rich man a great deal of prejudice and if this rich man should nevertheless invite this poor man to a feast and welcome him and do him abundance of good would you not say that this is wonderful love and kindness because the poor man is no way able to gratify him or to make any requital for what he receives but only by thankfulness it may be he may be thankful to him why thus it is with us now this is our own case for we have done great injury to God and yet God hath loved us and hath given us blessings and riches and what doth he expect for it all surely no reward from us for he knows we are poor and not able to gratify him no he expects nothing but only that we should love one another saies God you can do nothing for me all that I desire is that you would love one another in Truth How then I say will you be able to shew your faces before the God of heaven if you love not one Another O look after this love which is so much commended in this little Psalm O how sweet and perfuming it is it is as sweet as honey is is like unto the Oyl that ran down Aarons beard like the dew upon Hermon and as the dew that fell down upon the mountains of Zion yea this is that which is sweet and profitable that which will perfume you now if you do desire that Gods perfumes may come upon you and that the dew of Gods blessings may fall upon you labour more and more to love one another and let not love be wanting I cannot tell how it may be with you yet let me desire you as you would honour your selves now and as you desire happiness in this life and also to be blessed hereafter to all Eternity observe this new Commandment to love one another and as you do desire to declare that you have received free grace and that you have that seal with which God seals the soul for his own to live with him for ever be exhorted to be of one mind and love one another Rejoyce in the Lord and be of one mind be united one to another and let your hearts abound in love more and more one toward another SERMON VI. MICAH 6.9 The Lords voice cryeth unto the City and the man of Wisdom shall see thy name hear ye the rod and who hath appointed it MEthinks I see a great rod ready to be layd upon the back of this Nation and I would therefore at this time endeavour to inform you what the voice of this Rod is and have to that end chosen this Scripture to speak unto In this Chapter then you have Gods controversy with his own people set down at the end of the 2. verse For the Lord hath a controversy with his people and he will plead with Israel And then he chargeth them with First Unthankfulness for many years in the 3.4 5. verses O my people what have I done unto thee and wherewith have have I done unto thee and wherewith have I wearied thee testifie against me for I brought thee up out of the land of Egypt c. Secondly He Chargeth them with formality and shews them the evill of it in the 6. and 7. verses Will the Lord be pleased with thousands of rams c. And then Thirthly He pleades against them in the 8. verse He hath shewed thee O man what is good and what doth the Lord require of thee but to do justice and to love mercy and to walk humbly with thy God And then Fourthly He seals up the Sentence in this verse of my Text. The Lords voice cryeth unto the City and the man of Wisdom shall see thy name hear ye the rod and who hath appointed it Wherein you have three things especially remarkable First The people the Lords voice cryeth unto and that is unto the City the Lords voice cryeth unto the City Secondly You have en exhortation to hear the voice of the Rod. Hear ye the rod and who hath appointed it Thirdly You have an Argument to press you so to do It is your wisdom the man of wisdom shall see thy name The Lords voice cryeth unto the City that is unto Samaria and Jerusalem the Chief Cities And the man of wisdom shall see thy name The dispensations of God in the way of his mercy or Justice are his name As a man is known by his name so God is known by his dispensations which though they be dark to the world yet the man of wisdom shall see them and discern them Therefore hear ye the Rod and who hath appointed it the Rod that is the Rod of Correction Now there is First The Rod of power and dignity He shall send his rod out of Zion Secondly There is a rod of Discrimination Ezek. 20.37 I will cause you to pass under the Rod and I will bring you under the bond of the Covenant Thirdly There is the rod of direction Thy rod and thy staff they shall comfort me Fourthly There is a rod of Government both Ecclesiastical and civil As for Ecclesiastical saith Paul shall I come unto you with a rod and as for civil he that spareth the rod hateth the Child Fifthly There is a rod of Destruction thou shalt break them with a Rod of Iron and dash them to peices like a potters vessel Psalm 2.9 Now it is a rod of Correction that we are to understand here from whence I take up this Observation That when God visits the transgressions of his people with a rod it is their best wisdom to hear the rod and who hath appointed it It is their true Interest and best wisdom so to do For the opening and cleering hereof I shall speak to these 4. or 5. Propositions First That God doth not steal upon a people with his Judgements but he first warns them before he smites them Secondly When God smites his own people he deals with them in the way of rod. Thirdly That Gods Rod is a teaching Rod. Fourthly That the message of the Rod is commonly sent to the
to go forth against this Nation you may observe how he stands hovering as it were over the Nation but if God should resolve to go out against us would you know how to prepare to meet with God Then you must observe what those evils are that do provoke God and labour and strive against them till they be removed and in order hereunto First If you would meet with God in the way of his Justice and Anger then you must get Christ into your Arms as I may say and so go forth and meet God It is written of one that when he would gain favour of his King he use to get the Kings son in his Arms and so he got the favour he desired so if you would find favour with God get Jesus Christ into your arms and so go forth to meet him Secondly If you would meet with God in the way of his anger and Justice then you must humble your self before him and submit unto him There are two parts in Humiliation Sorrow for sin and submission to God now it may be you are wanting in one of these therefore labour to abound in both and so go forth to meet God Thirdly If you would meet with God in the way of his anger and Justice then do you live justly and deal justly and righteously He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God Micah 6.8 O my friends labour to do what God commands and what God expects Now when he comes out against a people in the way of his Justice he expects that they should be found doing Justice read the 9. verse The Lords voice cryeth unto the City Hear ye the rod and who hath appointed it Gods voice is to scare us and to cause us to leave sin and to turn unto him and therefore he sayes Hear ye the rod and who hath appointed it Fourthly If you would meet with God in the way of his anger then present unto God your free-will offerings and pray unto him and seek his face when Jacob went forth to meet his brother Esau he sent presents to him and his brothers face was changed O what will become of those that never prayed one prayer more in private for all this anger and wrath of God that seems to be coming out against us Fifthly If you would meet with God in his anger then get suffering grace How can you be able to meet with God in the way of his anger in suffering Times if you have not suffering grace Sixthly If you would meet with God in his anger be sure to be doing the work of your present day shew mercy to those that want mercy They that are merciful shall obtain mercy with God what will your money avail you in the day of Gods wrath The only way to meet with God in his wrath is to shew mercy Seventhly If you would be able to meet with God in the way of his anger then wait upon God in the way of his Judgements and in due time you shall be able to say This is our God Loe this our God we have waited for him and if God be going lay hold of him take hold upon him for so we are commanded Haiah 27.4 5. Fury is not in me c. Or let him take hold of my strength that he may make peace with me and he shall make peace with me Eighthly If you would meet with God in the way of his anger then lay aside your particular Interests and think it your duty and desire to do it Lastly If you would prepare to meet with God in the way of his anger then now whilst you have a little time Goe and set your self and your house in order that whatsoever may come you may have nothing else to do but to dye And then if God do come in Judgement and Anger you may be able to say I have heard the Rod and have trembled and have prepared to meet with God And if God should not come in wrath but some other way yet you will have great comfort in your preparing to meet with God For either God will come out against the Nation in anger or he will not if he do not you will not lose by your preparing to meet him but if he do and you are prepared to meet with him then will God meet with you in Love because you have prepared to meet with him in Anger Therefore as you desire to be found doing the work that God would have you to do in this Case Think of and remember what hath been spoken All you that hear this word of God prepare to meet with God you know not how soon the Lord may come out against you in wrath his dispensations in the world seem to run backward and forward Therefore be alwayes ready and prepared to meet with God which way soever he may come according to this of our Text Thus will I do unto thee O Israel and because I will do thus unto thee prepare to meet thy God O Israel â—INIS Bridgs seven Sermons