been apt to fall into an overwhelming sense of both and to look upon their wound as incureable and their disease past healing Some think so well of themselves that they stand in no need of help others think so ill of themselves that they look upon themselves as past all help It is no ease matter to keep in the middle between both These are both dangerous to us and highly derogatory to the grace of God both are a reproach to his kindness On the one hand to think that God would be at that vast expence and charge to make so full provision for poor souls beyond what they need this is to make the blood of his Son to run wast To think on the other side that the provision that God hath made is too narrow short and scant for our relief this is a great reproach to the mercy of God But because this is frequently the case of souls whom the Spirit of God convinceth of sin and are not yet throughly convinced of righteousness they stick in these Bryars and are aâ—t to be gravelled with objections doubts and 〈◊〉 Therefore God as a tender Father to 〈…〉 high regard of his Peoples comfort 〈…〉 hath been pleased to provide against 〈…〉 ragements these three ways First By the discovery of his rich and free grace the boundlessness and unfathomableness of his mercy Secondly by discovering so many rich and precious promises as they are called 2 Pet. 1.4 By which he gives incouragement to them to come to him Thirdly By notable instances of his superabundant mercy to sinners in times past leaving them as monuments for ages to come as here in S. Paul and others The Apostle in the 15 verse saith This is a faithful saying and worthy of all acceptation that Jesus Christ came into the world to save sinners whereof I am chief having set down the â—â—ches of Divine Grace and the full provision that God hath made therein for the chief of sinners propounds himself here in the text for on example and pattern to strengthen the faith of others and by his own experience to incourage them to make â—â—yal of what he had sound such full and sufficient relief from How be it for this cause I obtained mercy c. In the words here is 1 S. Pauls humble and thankful acknowledgment of that kindness and mercy which God had shewed to him 2. The gratious interpretation and Construction with the improvement he makes of this mercy 1.8 Pauls humble and thankful acknowledgement of that kindness and mercy which God had shown him How be it I obtained mercy there is an emphasis in the words how be it I who seemed to be at such a distance and remoteness from mercy I who seemed to be so unmeet so unworthy and under so many discouragements and great disadvantages for what case can possibly go beyond mine how be it I obtained mercy though my case was so bad S. Paul speaks here of such instances as can scarsely be paralelled I that was in the 13 vers a Blasphemer and a Persecutor and Injurions yet I obtained mercy because I did it ignorantly in unbelief not that S. Paul would thereby extenuate or diminish his sins he onely comforted himself in this that his sins were committed out of ignorance there was more of mistake then maliciousness in them and that he did not intend an extenuation or diminution of his sins appears because he aggravates them so much and maketh it so great a wonder that ever such an one as he should obtain mercy He speaks it as a matter of admiration and astonishment for if any person may seem to be uncapable of mercy saith he I was as like as any I came so near the borders of the unpardonable sin that it is a wonder to me and to all that understand what my carriage hath been that I should obtain mercy Secondly Here is the interpretation that S. Paul makes of the kindness of God to him it is not singly to him to his benefit to his personal and peculiar advantage but for the incouragement of others in after times For this cause I obtained mercy that in me first Jesus Christ might shew forth all long suffering for a pattern to them which should hereafter believe c. It is the Language of a humble and thankful soul For this cause I obtained mercy that in me first First how it cannot be understood in respect of order of time because there were multitudes who had obtained mercy that lived in the ages before and as great sinners as S. Paul as Manasseh and others in the Old and New Testament How then doth he say in me first Not so much in respect of the order of time as the clear evidence of the riches of mercy In me first that is in me chiefly thus many learned interpreters expound it Besides the word is the same with that in the verse before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated there Chief This is a faithful saying that Jesus Christ came into the world to save sinners of whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am chief 1. Doct. God in shewing mercy to some doth intend good to others S. Paul was sensible of this in the mercy that he himself had partaken of I obtained mercy but it was that I might be a pattern to them who believe David was sensible of this in that prayer of his 51 Psal 9 10 11 12 13. when he had been petitioning of God for mercy 9. vers Hide thy face from my sins c. 13 Then will I teach transgressours thy ways and sinners shall be converted unto thee Oh do but shew me these favours and mercies and I will improve them for the benefit of others 40. Psal 1.10 David expresseth his faithfulness to God and his thankfulness for the mercies he had received because he did thus declare it Nay this is the very end of Gods leaving these things upon record the kindness he shews to his people and the severity he expresseth toward his enemies that these might be improved by us to our good 15. Rom. 4. For whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope But I shall not insist on this 2. Doct. One of the highest expressions of our thankfulness to God for the mercies he hath vouchsafed to us is to do our utmost to encourage others to own and acknowledge and to come in to God and partake of what we enjoy What a wonder doth S. Paul make it here that he had mercy from God How be it I obtained mercy though such and such a one as I was yet I obtained mercy but it was for a pattern to others that hereafter should believe on him to everlasting life He debaseth himself as low as hell and exalteth Gods mercy above the heavens indeed every thing of mercy is a great wonder considering what we are in point of vileness and
is an account given why the Gospel should extend to the Gentiles because God will be glorified among them 3. Ephes 21. He is able and ready to do for his People above what they can either ask or think That he might have glory in all ages even to the to the end of the world Secondly We are under the same encouragements because we are under the same promises that they were and what there is of difference is rather of advantage to us above what it was to them the promises to us are more clear and plain We have the same Covenant now that they had 3. Gal. 14. That the blessing of Abraham might come upon the Gentiles we have the same Covenant to plead And the terms and conditions upon which mercy is tendered in the promises is the same as faith and repentance which was accepted then is accepted now and these conditions are more clear now then at that time 3. The great design and intent of God in singling out such Persons is that he might give sufficient antidotes against all objections this is the account S. Paul gives in this place That in â—e first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe Now how hath God been pleased by such examples to provide against all the discouragements of poor humbled and doubting sinners 1. God hereby shews that as great and notorious sinners as we can think our selves to be have been pardoned I obtained mercy saith S. Paulâ— who was a blasphemer therefore let no man hence forward despair of mercy for there is riches and fulness enough of mercy in the bosome of God for the greatest sinners Manasseh whom the Scripture discovers to be as a summary or an abridgement of all kind of wickedness 2 Chrâ—â— 33.2 had done like the heathen in all their abominations 9. vers He made them equal with them in Witchcrafts and Idolatry and in all manner of abominations Nay to exceed the heathen and yet when he was in Affliction in the 12 13. vers he besought the Lord his God and humbled himself greatly before the God of his Fathers and prayed unto him and he was entreated of him Great sinners may be pardoned 2. Some object the unworthiness of their Person but consider as unworthy Persons as you can be have obtained mercy and been made instruments of mercy to others 36. Ezek. 31.32 3. Persons as unwilling as you have found mercy 5. John 40. It s our Saviours great complaint you will not come to me that you might have life he is willing to give it what can poor dead Persons more need then life he is willing to bestow it he invites them to accept of it but they would not come to him that they might have life But yet many of those obtained mercy Nay Let me adde farther is it your inability that discourageth you As unable as you have found mercy our Saviour tells us 6. John 44. No man can come to me except the Father which hath sent me draw him We are all naturally unable unwilling and unworthy yet God gives encouragement by these instances and standing monuments of his favour to answer all objections Vse 1. This may serve by way of reproof to three sorts of Persons Hath God left such standing Monuments of his mercy to Notorious offenders even such as is sufficient to answer all objections if they be but once humbled and come to him upon his own terms Then this may reprove such as Consult not the Scriptures that know not what monuments God hath left upon record for our encouragement at what a loss are such Persons for the making use of such examples 2. It reproves such as are careless in making use of them that seldom concern themselves about the case of their souls that neither Consider how it is with them at present nor how it is like to be with them for the future 3. It reproves such as make a perverse use of these examples in turning the grace of God into Lasciviousness and Wantonness in making use of these examples of mercy either for the imboldening of themselves in sin to the hardening of their hearts against Gods fear or to encourage themselves in the delaying their repentance and applying themselves to God for mercy but let loose the reins of their Corruptions because such great sinners have been pardoned Therefore a Pardon is easie to be had it is but crying God have mercy upon me Oh take heed of such bold Presumption in sin it is a most dangerous thing to play the wantons with the tender grace and mercy of God how many are apt to plead for the justification of their sins because many have been saved who have been guilty of their sins I do not know of any kind of sins but God hath given us instances of his saving some from such sins But what a high degree of blasphemy is this to pervert the grace of God to such contrary ends to what God intended it All along in Scripture these Monuments are mentioned to keep us humble thankful and lively in the service of God and not to enbolden us in sin this is quite contrary to the whole design of the Gospel Hence see also the necessity of keeping these famous instances fresh in your thoughts for the supporting of your Spirits Oh think what their case is how difficult and dangerous who forget these examples and what success they will find who improve them faithfully and not wantonly And consider the great difficulty of believing it is what God Commands in a way of Condition and it is what God hath promised in a way of grace it is beyond our power to believe who hath believed our report to whom is the Arm of the Lord revealed it is onely the mighty Arm of God that can work faith in such hearts as ours are How much prejudiced are we against every thing of Faith as the Person of Christ and the righteousness of Christ What a hard task had S. Paul with many of the Churches as the Romanes and Galatians to bring them off from their self-righteousness and trusting to their works Oh it is not an easie matter to bring our hearts to close with Christ to think that Christ will entertain thoughts of mercy towards us These are the two Capital Mistakes by which most of the world miscarry either to think so slightly of sin as not to regard it or so blackly of sin as to think themselves past all remedy Let what hath been said encourage you to make this use to strengthen your faith and to lay hold humbly and thankfully on the promises made to you it is to this end that God hath left such paterns of mercy on record for us and consider it is the principal design of Satan to rob you of faith to weaken believing and to keep you off from believing Satan hath desired to winnow thee as wheat If Satan can but destroy our
Christians that have outdone all other kind of men besides in observing the Rules of the Gospel have been to this Doctrine of God our Saviour O what Heroick Spirits were the Primitive Christians who could rejoyce in tribulations and suffer the spoyling of their goods with joy and that could with chearfulness undergo any misery when the case was clear indeed when the case was doubtful the case was different then how they counted Godliness great gain though it was loaded with reproaches and losses and all worldly inconveniencies yet they accounted it the most profitable eourse that could be taken and when they were destitute of all Creature-comforts yet they could be content with this and triumph in this the testimony of their own Consciences When the world was enraged and the spirits of men were imbittereâ— when earth and hell was against them yet then to be albe to approve their hearts to God this was enough to bear up their spirits 2 Cor. 1.12 This is our rejoycing the testimony of Conscience that in simplicity and godly sincerity we have had our conversations in the world And so much for the first Use 2. Vse Is by way of Exhortation to perswade all to make this their full work and business our constant designe and aim And oh what blessings might we be to after-ages in setting upon this work to purpose Rev. 13.14 Write henceforth blessed are the dead that die in the Lord for they rest from their labours and their works do follow them it is said the sins of wicked men do follow them and the good works of the righteous do follow them the good they have done to others shall be spread before others in after generations so that their good works may be augmenting and increasing many years after they are in their Graves And thus I find a Learned Writer interpreting both those places concerning wicked mens sins following after them when all the sins that they in their own persons are guilty of are accounted for they shall have other mens sins as an after-reckoning For every man does many mischiess in the world for by bad exaple he may infuse those corrupt Principles into others which may out live his Person and flourish when his body is rotting in the grave Be perswaded therefore to make it your great designe to adorn the Doctrine of God our Saviour there is no man so mean but he is in a capacity in his place to do it and the Apostle propounds it here in the Text to the meanest rank of persons to Servants that they may do it I shall only mention some few weighty Arguments to engage you in this work 1. Consider your Principles are higher than others What are the Principles of a Christian I answer Faith and Love Faith that lifts us up above the things of sense above what is present what is visible to an eye of sense The Just are said to live by Faith Heb. 10.28 Faith lifts us up above our â—usts above our selves above the World it is said of Jehoshaphat that his heart was lifted up in the ways of God it is Faith lifts up the Soul above all rubs and impediments now every Christian professeth himself to be a Believer where is your faith then as our Saviour upbraided his Disciples that you are so nonplust with every difficulty and stagger at every danger and are interrupted in the ways of God upon every discouragement Where is your Faith The other Principle of a Christian is that of love Keep your selves in the love of God saith the Apostle Love sweetens every thing we are content to go through hardships and to pass through difficulties to hazard our felves in dangerous encounters if it be for the sake of them we love or if it be in the pursuit of what we love Now these that are acted from a Principle of Faith in God and love to Christ that feel the constraints of his love lying upon their hearts what manner of persons ought they to be that make such a high profession as this 2. As your Principles are higher so your pattern is better than others they have not any of those Rules that you heard mentioned in the large explication of the Doctrine but those Rules have been exemplified in the pattern of our Lord Jesus in that blessed example that he hath given us He that saith he abideth in him ought himself also to walk as he walked 1 Joh. 2.6 to make him his pattern and to follow him in all things that are imitable true some things Christ did as God in those things he is not imitable and some things he did as God-man as Mediator in those things he can have no followers none to imitate him But some things he did as he was a holy person now what his life was such should ours be what the life of Christ was I shall only hint some few things 1. The life of Christ was the most self-denying life that ever was we read of the self-denial of Abraham and we have two notable instances of it He obeyed the Call of God and left his own Country and friends and kindred and acquaintance he went he knew not whether nor to whom yet God calls and he obeys God again calls to Abraham to offer up his Son Isaac a Child of so many prayers and a Son of so many Promises and he in whom all the Inhabitants of the earth were to be blessed yet God requiring him to offer no that Son he dares not with-hold him So we read of Moses his self-denial He refused to be called the Son of Pharaohs daughter Now the self-denial of Christ was such as the best of men were ever capable of If you consider the matters wherein he denied himself he denied himself of that glory of which no Creature was in a possibility of enjoying what was his Glory he thought it no robbery to be equal with God yet he suffered all this Glory to be obscured and clouded and was contented with it in order to the accomplishment of his Fathers designe of mercy to poor sinners the glory he left was such as no Cretature was capable of and the misery he underwen was such as no Creature eould subsist under Again the life of Christ was a pure and spotless life there was no guile found in his mouth he was sair without spot the Lamb of God without spot he was a man not only free from sinful practices but in whom there was nothing of a sinful Principle and therefore nothing could disturb him all the temptations of Satan all the allurements of the world could not prevail with him Satan when he assaulted him found nothing in him to fasten his temptations upon under the sorest of his asslictions there was found nothing in him of impatience but still he was as a sheep before the shearers that was dumb and opened not his mouth but when his Name was reproached and his person contemned and his Soul afflicted when he was
unworthiness but it is an evidence that mercy is then in mercy when it doth not onely elevate and lift up our hearts in admiration and praising God but in commending him to others as the object of their trust and hope 3. Doct. That the scope and aim of every Person should be everlasting life 4. Doct. That the onely way to obtain this everlasting life is in a way of believing 5. Doct. That the work of beleiving is a difficult work 6. Doct. Because it is a difficult thing to believe therefore God hath appointed all kind of helps for the working of faith in the hearts of believers But I shall wave all these and speak to this Doct. God is pleased sometimes to single out Capital and notorious offenders to make them the objects of his special and distinguishing mercy to the end they may be as standing instances and famous Monuments of his mercy in after ages and thereby prevent all occasions of doubts suspicion and jealousies which humble sinners are in danger of This Doctrine must be warily understood I do not say God always or ordinarily doth so this cannot possibly be it is contrary to the holiness and truth of God As God is a holy God be cannot but abhor sin Though he hath mercy sometimes on the greatest sinners yet he bears a perfect detestation to sin therefore sin is called ant abominable thing do not that abominable thing that I hate He cannot but have an infinite displeasure against sin because it is so unsuteable to his holiness 11. Psal 5 6 7. The Lord trieth the Righteous but the wicked and him that loveth violence his soul hateth His countenance doth behold the upright and those only with approbation and delight So as to the truth and veracity of God in his threatnings against sin which he hath so severely pronounced his displeasure against he is in point of his truth and faithfulness obliged to make good what he hath threatened as well as promised Therefore God doth not always nor ordinarily make notorious sinners the objects of his pardoning mercy because this would make God a seeming approver of what himself hates and a countenancer of what he puts a great discountenance upon but sometimes God singles out some notable sinners and leaves them as instances and monuments to after ages and it is to this end and purpose that they might be as so many Beacons on a hill to warn others to take heed of their sins and to give light to others to encourage them notwithstanding their objections doubts and fears Sometimes you finde S. Paul admiring the grace of God shewed to him that he who was at that remoteness and distance from mercy should find mercy and favour You have a notable instance in the 2 Ephes 2. Wherein in times past speaking of them in their Gentilism ye walked according to the course of this world c. This was a sad condition to be under the power to be captive to the will and pleasure of such an usurper Vers 4. But God who is rich in mercy hath quickned us together with Christ In the 7. vers That in the ages to come be might shew the exceeding riches of his grace in his kindness towards us through Jesus Christ That he might leave such standing objects of his mercy as might obviate and prevent all discouragements in doubting Christians and because S. Paul propounds himself singly in this Text I shall confine my self to that particular instance and the end and account upon which he obtained so much mercy it was that he might be a pattern to others In opening the Doctrine I shall speak to three things 1. What those sins were that S. Paul before his conversion was guilty of and notwithstanding which he obtained mercy which was in his eye so great a wonder 2. What mercy he did obtain notwithstanding those great sins 3. What there is of Encouragement from these instances of S. Paul and others recorded in the Scripture for the encouragement of doubting Christians in after ages 1. What were those sins S. Paul was guilty of before his Conversion You find them summ'd up in the 13 vers of this Chapter I was a blasphemer That is the first Now blasphemy was a capital crime and to be punished with death and by stoning to death There are two things remarkable in the punishment of blasphemers It was no less then death and every person who was not guilty was bound to purge himself from so great a crime by witnessing his detestation of it Thy hand shall be first against him The tender Father must be severe against the Child of his own bowels Blasphemy is branded in Scripture with many black titles and the punishment of it was very severe This was the great crime objected against Naboth he must be carried out of the City and stoned as a vile Person not fit to live because he blasphemed God and the King 1 King 21.9.13 A greater crime then this the enemies of our Saviour notwithstanding all their combinations against him could not alledge a stronger charge then that of blasphemy they could not lay against him 26 Matth. 65. Then the high Priest rent his clothes saying he hath spoken blasphemy What was the blasphemy 61 vers This fellow said I am able to destroy the temple of God and build it in three days Here was reproachful Language this fellow this contemptible fellow spake thus and thus and you have heard his blasphemy what need you any more witnesses This is such a sin that Herod though he was not guilty of blaspheming God himself yet because he did seem to countenance others who did when he made that eloquent Oration when the People cryed out it is the voice of a God and not of a man 12. Act. 21.22 for his bare connivance at this sin brought ruine upon himself because he took the glory to himself Because David had but occasioned the enemies to blaspheme God dealt so severely with him the Child must die 2 Sam. 12.14 I might shew at large with what severity the Magistrates were bound to bear witness against this sin 5. Levit. 1. And unless we express a detestation of this sin we make it our own That is the first a blasphemer 2. A persecutour and that he was to purpose do but observe those emphatical expressions by which S. Paul sets out the hainousness of his guilt of this sin 7. Act. 58. And cast him out of the City and stoned him 8. Act. 1. And Saul was consenting to his death 9. Act. 1. And Saul yet breathing out threatnings and slaughter against the Disciples of the Lord c. And this is the next step to blasphemy perfecution He would neither imbrace Christianity himself nor could he patiently endure that others should but with all the rage and fury imaginable he laboured to oppose the ways of Christ 3. He was Injurious the word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is but once more used
in the New Testament 1 Rom. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is Translated despiteful and denotes thus much When his power could not reach the Persons of Professours nor the worldly concerns of Professours yet he did his utmost to blast their names and blemish their reputation he was a reviler he forbore nothing that was injurious to them but what was beyond his power to inflict These were his sins 2. What mercy he did obtain notwithstanding such sins and that in three instances 1. Sparing mercy God had born with him Notwithstanding he was often guilty of those sins which might have brought wrath and destruction more quickly upon him he wondered at Gods patience towards him this is mentioned in this verse That he might shew forth all long suffering When he once came to understand what he had been and what he had done he stands amazed at the holy God that had so much patience with him God had it is true struck him to the ground he admired that God had not struck him as low as hell We are apt to think beholding the gross abominations that are more open and visible in our days what infinite patience there is in God that he doth not immediately break out upon such as are guilty but S. Paul like a poor humble sinner busies himself at home and spends his wondering chiefly on Gods patience towards himself who had been a blasphemer and persecutour and injurious and yet alive and on this side hell yet a pattern of the patience and long-suffering of God 2. He obtained pardoning and renewing mercy in respect of that double change that was wrought upon him there was an outward change in respect of his State and Condition and there was an inward change in respect of the frame and disposition of his heart These were the high and choice mercies which he obtained Mercy in respect of his state and condition Of a childe of wrath he became a childe of mercy and favour from a state of death he was brought into a state of life from a state of condemnation he was brought into a state of absolution and pardon as he himself speaks 2 Ephes 5. Even when we were deed in sins he hath quickned us together with Christ We were dead guilty of death under a state of condemnation but now 5. Rom. 1. being justified by faith we have peace with God Now justification is not only an act of mercy and consists not barely in the remission of sin but it is an act of justice also in regard of the account upon which sin is forgiven this is a Doctrine whereof many in these times speak very lightly therefore to give a right notion of Justification consider it doth not only consist in the bare remission of sin but this remission of sin is upon a valueable consideration Divine Justice having received a valueable satisfaction by the blood of Christ For nothing could expiate our sins but his blood Now S. Paul was sensible of the great mercy of God to him and by this mercy he means pardoning mercy Again he did partake of purging mercy in regard of the inward frame and disposition of his heart This he frequently mentions Thirdly That is not all but he obtained Commissionating grace grace to be employed to be made use of in the highest degree of service to God and his Church From the lowest degree of infamy he was raised to the highest place of trust 12. vers of this Chapter And I thank Christ Jesus our Lord who hath enabled me for that be counted me faithful putting me into the Ministry Though the Ministry be never so much despised he accounted it a high honour to be put into it he that was a blasphemer a persecutour injurious that Christ should put this honour upon him here is mercy indeed for such an offender to be spared to be pardoned to be sanctified to be made use of as such a glorious chosen instrument of God among the Gentiles this was mercy indeed 3. What encouragement is there in this and such like famous instances which God hath left upon record as monuments of his mercy for broken hearted sinners who are ready to sink under the weight and burden of their own sins First These examples and standing monuments of Gods mercy to others are incouragements to humble broken hearted sinners because the same Fountain of mercy still stands open to us that was open to them and by these standing monuments God hath enabled his people to answer those puzzling objections that do stick most with them The bowels and compassion of a gracious God are open now which were open to Saint Paul This is the original of all kind of mercies and unless this be open every door of mercy is 〈◊〉 59. Isa 1. The Lords hand is not shortned that it cannot save He hath the same bowels now which he had he is the fame yesterday and to day and for ever his mercy is from one generation to another The mercy of the Lord endures for ever It is no less then twenty times mentioned in the 136. Psalm We have the same fountain opened to us that is the Bowelâ— of God Secondly There is the fame meritorioussâ—â—â— in the bloud of Christ now as was He is the Laâ—â— slain from the foundation of the world There is an everlasting efficacy in his blood The Papists speak of their Treasury of Indulgences that sinners may live upon if they will give a handsome rate for them this is a gross delusion and multitudes have been deceived with it But this is true and real in Christ there is a treasury of all kinde of blessings laid up by his purchase by his once offering up himself be hath perfected for ever them that are sanctified Thirdly There is the same efficaciousness in the Spirit of Grace We have the same operations of the Spâ—â—â— of grace to convince and to convert to sanctifie and renew us to prevent us from siâ—â—ing and to regenerate us to holiness to assist us and to enable us to every good way and work Fourthly If you regard the instrumental cause there is the same vertue in ordinances now which ever was because the strength and vertue of ordinances depend upon Gods presence and concurrence with them Now God hath promised his presence and concurrence to the end of the world 28. Matth. last Lo I am with you to the end of the world Not only with your Persons while your live but with your successours by whom the same ordinances are dispenced when you are dead and gone Again if you regard the final cause salvation and happiness God hath the same love for the salvation of lost and undone creatures now which he had of Old therefore says S. Paul 15. Rom. 8 9. Now I say that Jesus Christ was a Minister of the circumcision for the truth of God to confirm the promises made unto your Fathers and that the Gentiles might glorifie God for his mercy There
thing it is no despicable thing it is peculiar to the Saints it is the inheritance of the Saints in light that is it is a glorious and excellent inheritance 2. Here is the means by which alone this inheritance can be obtained that is none can partake of it but those that are first made meet for it This is a necessary predisposition in all who do partake of this Inheritance they must first be made meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word Meet is often translated worthy Sometimes it signifies suitable bring forth fruit meet for repentance that is as becomes repentance Let your Conversation be as becomes the Gospel A giving thanks to the Father who hath made us meet this implies two things 1. That we are naturally unmeet we are not born meet we must be made meet who hath made us meet 2. That our being made meet is not the fruit of our own endeavour but of Gods grace who hath made us meet it is not our act but Gods goodness it is not any strength of our own but the care and love of God who hath made us thus for who bring a clean thing out of an unclean not one Job 14.4 3. Here is the duty that lies upon them towards whom God hath been so gracious as to make them meet to be partakers of this inheritance They should be continually giving thanks that God hath been so good unto them it is more then if God had blessed them with all the good things of this world it is more then if God had given them the utmost of what they can desire nay more then their desires can reach There are several observations which may be raised from the words These two I shall give you 1. Doct. What ever the condition of the people of God may be for the present yet they have an Inheritance for the future The people of God are in this world as Children in their non-age as heirs that are under Tutours and Guardians They may have a right and title to very large Priviledges but they are under age they have not the fruition of what is their own This is the very allusion of the Apostle 4. Gal. 1. Now I say that the heir so long as he is a child differeth nothing from a servant though he be Lord of all You know the first-born he is an heir though he be but an infant Now all the Children of God are stiled his first born this you may see 12. Heb. 23. The Church of the first born how not of the will of man nor of the will of the flesh but of God and as the Children of Nobles are born to Honours and the Children of rich Men to Estates so the Children of God are born to this inheritance I speak not of their Natural but Spiritual birth that are born again It is said of our Saviour that he is the great heir of all things and it is said of the members of Christ that they are co-heirs with him and what is that to which they are heirs It is so fully and affectionately described and so Rhetorically that it is worth our while to pause a little upon it in the many expressions concerning it 1 Pet. 1.3 4. Blessed be the God and Father of our Lord Jesus Christ Which according to his abundant mercy hath begotten us again c. There is Regeneration but to what To a lively hope by the resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for you For the clearing of this I shall only alledge some few arguments That it must needs be so that the people of God those that are truly regenerate and born again have an inheritance intailed on them 1. The first argument is drawn from their present condition here on earth this speaks that they must have something future 1. Their Comforts in outward things are usually fewer then others The Papists make prosperity a mark of the true Church but how contrary this is to the history of the Scripture and the experience of all ages I need not mention We find God many times is abundantly gracious to those in these spiritual blessings to whom he gives very little of outward Comforts In our Saviours time you read the poor received she Gospel so in after times 2. James 5. you read God hath chosen the poor in this world rich in Faith There are many that are low in the world yet high in esteem with God I do not speak as if there was an Inconsistency between these things but I speak of what is the usual Condition of Gods People in respect of these outward things Now it cannot be imagined that God should be more liberal and bountiful in any sorts of blessings to his enemies then to his sons that he should extend bounty in any kind more largly to them he hates then to those he loves Now in that God so often bestows less of outward good things upon his people when he bestows more upon his enemies this is an Argument that there remains something for the future for the People of God This argument hath so far prevailed with many of the heathen that they have been convinced there is another world wherein God will manifest the righteousness of his Judgements as the Apostle calls the day of Judgement the day of the revelation of the righteous judgement of God 2. As their outward comsorts are usually fewer so their delights in and Affections to what they enjoy are usually lower they do not look on the things of this world as any great matter when others account the world their Idol In the 10. Mat. 37. you read what the duty of the people of God is He that loveth father or mother more then me is not worthy of me and be that loveth son or daughter more then me is not worthy of me Others may make them Idols in their Affections but it is the duty of a gratious soul to keep these things low in its thoughts The description of the Church you have in the Revelations The woman is cloathed with the sun and hath the noon under her feet her feet were where others hearts are she trampled on the world Now God sometimes calls his People to an actual forsaking of these things for him you read 12. Gen. 1. That God called Abraham to leave his fathers house and his native country and his friends and â—equaintance and to go he knew not whither and amongst he knew not whom and Abraham yielded obedience So Moses 11. Heb. 25. He chose rather to suffer afflictions with the people of God then to enjoy the pleasures of sin for a season Thus the Disciples 19. Matt. 27. left all Then answered Peter and said unto him behold we have forsaken all and followed thee And though God doth not call us to such actual forsaking of all things for him at all times yet to an habitual to a dispositional
use and application of this point 1. What folly is it then to judge of them that are sincerely gracious by what is present Alass if you judge of things or persons by what is present as to outward things this is a falliable rule In the 73. Psal the Psalmist eying this rule so much was in great danger of mistaking but be at last recollects himself and says If I should speak thus I should offend against the generation of the righteous So 37. Psal 37. Mark the perfect man and behold the upright for the end of that man is peace His beginning may be trouble his continuance may be with oppositions but his end shall be peace 2. In the next place Is it so Then let us make no misconstructions of Gods dealings with us If we can but answer this great question that we are in the number of them that have a right to this future inheritance we have reason to entertain good thoughts of God what ever he is pleased to do with us as to other things If God hath been gracious to us in the choicest mercies we should not entertain hard thoughts of him if he with hold or remove smaller mercies If he hath been gracious to us in distinguishing blessings we should not be so apt to challenge God concerning these outward blessings 3. If this is so Then let this engage us quietly and patiently to bear what ever afflictions God may be pleased to exercise us with But you will say It is a hard matter to be patient under present afflictions when we are in doubts concerning our future estate and condition to be under troubles now and not to know when an end of these troubles shall be this must needs be uncomfortable and therefore let this engage us 1. To labour to resolve this great question whether we are in the number of them to whom this Inheritance belongs You see it is the portion of all the Children of God every one that is born again that is born of God is born to this inheritance but I shall speak more to this when I shall speak of that part of the text of being made meet and thus we may know it by examining the work of grace in our own hearts but because I shall insist on that afterwards I shall wave it now Now those that have once resolved this querie it becomes them to be patient in bearing what God doth exercise them with Consider how patient God hath been towards us shall we be impatient towards him and let us consider our future comforts and they will more then sufficiently recompence all our present sufferings I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed 8. Rom. 18. Nay how helpful and how conduceable is this quietness of Spirit to fit us for this Inheritance But you will say What is it to be quiet and patient under the hand of God Ans It is not every kind of stilness of spirit there may be a stupidness and blockishness of Spirit therefore in one word to be patient under afflictions doth not exclude a sense of afflictions but a dejection of spirit under afflictions You find 5. Jer. 3. that God complains of his ancient people though he had smitten them yet they would not receive correction O Lord are not thy eyes upon the truth thou hast stricken them but they have not grieved thou hast consumed them but they have refused to receive correction they have made their faces harder then a rock they have refused to return God had spoken to them by the voice of mercy that was a still voice they turned a deaf ear to that Language God spake to them in a louder Language by the voice of Judgement Now God takes it ill that this would not awaken them We should be sensible of afflictions but not cast down by affliction it is the middle between these extreams insensibleness and dejection 2. Though it does exclude dejection under afflictions yet it doth not exclude humiliation for sin The People of God that have the most experience of their sincerity being sensible of the hand of God upon them must be careful to humble themselves Humble your selves under the mighty hand of God 3. It doth not exclude a desire to have afflictions removed but rather increases a desire to have them sanctified Some are all for ease but a gracious Person would have the sore cured before the plaister be taken off he would not be excluded from a course of Phisick till he finds Spiritual health afflictions are Gods Spiritual Medicines 4. Again to be patient under Gods afflicting hand does not silence prayer but silenceth peremptoriness in prayer it makes us submissive in our prayers to God Father if it be possible let this cup pass yet nevertheless not my will but thine be done If God sees it good if it may make for his glory God will intrust us with these mercies he at present deprives us of 5. Farther it doth not cause us to neglect means but it restrains us from the use of unwarrantable means how many in times of danger if they can but shift off danger though they run their souls into danger by it they care not but patience keeps the soul in an even frame between these two extreams it neither doth neglect those means that God hath appointed nor dare it break Gods fence nor trample down his hedge to escape danger that is the word by which the New Testament describes sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression a breaking of Gods fence 6. Lastly It doth not hinder the soul from duty but it quickens it unto duty and does inliven it in duty such a frame of spirit does very much become them who are able in any measure to clear up their title to this Inheritance I have spoken now only in the general What ever the condition of Gods people may be for the present yet this is their advantage they have an Inheritance for the future The second Doctrine is this 2. Doct. That this inheritance of the Saints is no mean slight nor contemptible matter but it is an excellent and glorious inheritance It is called an inheritance in light and for the persons to whom it belongs it is peculiar to the Saints Observe the manner of S. Pauls speaking of it he cannot so much as mention it without a holy kind of admiration Giving thanks to God which hath made us meet to be partakers of the inheritance of the Saints in light Now all these expressions do demonstrate 〈◊〉 high esteem that S. Paul had of this inheritance it is in his esteem a mercy more then ordinary and the partaking of it a mercy beyond all other mercies and if the speaking of this inheritance be a thing so admirable what will the full possession of it be I shall a little in general before I come to particulars set before you something of the excellency of this
nothing but anger against us as when God opens a window into our breasts and thereby gives us a full view and prospect of our own wretchedness when he reveals to us our guilt andat the same time conceals his own love oh what a dreadful condition is the soul then in where ever it goes the curse of the Law and the cry of its own sins pursue it My sin is ever before me says David Psal 51.3 and how does Job bemoan himself Chap. 13.23 24 25. How many are mine iniquities and sins c. Wherefore hidest thou thy face from me and holdest me for thine enemy c. and vers 26. thou writest bitter things against me and makest me to possess the iniquities of my youth So Job 6.2 3 4. Oh that my grief were throughly weighed c. The arrows of the Almighty are within me the poison whereof drinketh up my spirit the terrours of God do set themselves in aray against me His afflictions in outward respects were neither few nor small his estate was gone his relations gone his health gone but all these were small matters in comparison of the withdrawings of God Had God smiled upon his soul he could better have endured his frownings upon all his outward comforts could he but have discerned God to be his friend he could more chearfully have born all his other tryals but that which occasion'd all his pathetical moans was Gods hiding his face 2. How far is it that God does hide his face at any time from his people 1. Negatively God will never totally nor finally hide his face from them 't is his promise Heb. 13.5 He hath said I will never leave thee nor forsake thee and if he hath said it it is not for us to question it The Disciples of Pythagoras had their Master in so great Reverence that an ipse dixit he hath said it was enough to them they thought it presumption in them to question what they had received from him now though this was too much arrogance in men either to give or take such an autoritativeness yet when God speaks he who is truth it self he who can do all things but cannot lie 't is not for us to doubt or question 2. Positively Though God may hide his face from his people yet will he not turn it from them he never ceases to love them though he does not always manifest it he retains towards them the love of a father even when he discovers the anger of a Judge Isa 54.7 8 10. for a small moment have I forsaken thee but with great mercies will I gather thee In a little wrath I hid my face from thee for a moment but with everlasting kindness will I have mercy on thee saith the Lord thy redeemer The mountains shall depart and the hills be removed but my kindness shall not depart from thee neither shall the Covenant of my peace be removed So Isa 57.16 17 18. Many times 't is in respect of outward comforts only God hides his face to let them know the excellency of spiritual comforts sometimes not only in respect of spiritual comforts but graces also that his people may know their dependance upon him but still God regards their safety 3. The reasons why God deals thus with his people 't is not from any delight he takes in their sorrows nor from any pleasure he hath in their troubles But 1. 'T is to chastise them for their fins every sin is a forsaking God and consequently a provoking God to forsake us did not we by our disobediences withdraw our selves from him God would not withdraw himself from us That the Sun is overclouded 't is from those vapours which the earth it self sends up but there are some sins especially branded in Scripture as the causes of this calamity 1. Spiritual Idolatry when our hearts wander from him after strange loves the great thing God requires is our hearts if we deny them to him no wonder if he hide his face from us When we set up creatures in Gods throne and give that to them which is only due to him this is high disloyalty and provokes his jealousie Deut. 31.17 18. Deut. 32.17 20 21. God will admit no rivals have no partners in our hearts he that hateth not all in comparison of him is not accounted aright to love him for this sin God sometimes gives the soul a kind of divorce 2. Obstinacy and stubborness against all Counsels and instructions because I have purged thee and thou wouldst not be purged c. Ezek. 24.13 because the people of Israel would none of Gods Counsels he leaves them to their own Psal 81.11 12. 3. Lukewarmness in Gods service this was the sin for which God threatned the Church of Ephesus Revel 2.4 5. the Church of Laodicea Revel 3.15 16. 't is not enough that we serve God but we must serve him with all our might and with all our strength 4. A willing connivance at any known sin either in our selves or in others so far as concerns us thus in the Church of Pergamus Revel 2.14 in the Church of Thyatira Revel 2.20 5. A disesteem of his love and the pledges thereof when Israel once loathed their Mannah they did not long enjoy it when they slighted Sabbaths and spiritual opportunities God sends a famine of this spiritual food Amos 8.5 compared with verses 11 12. 6. Unfruitfulness under the means of grace for his sin God threatned his Ancient people to remove his Gospel from them they brought not forth the fruits of it Matth. 21.43 2. To carry on the designs and purposes of his own grace towards them God hides his face for a time that he may not hide it for ever he does not now spare them that he may for ever spare them But more particularly 1. God hides his face sometimes that he may recover his people to a due esteem of his favour The spouse flagged in her affections towards Christ his withdrawings raise up her desires 2. That they may be more wary and cautious in shuning whatever might renew these breaches again and consequently enjoy his favour more fully and more constantly The burnt child dreads the fire 4. The uncomfortableness of this condition 1. Proportionably to the withdrawings of God there will be a damp uon all our comforts If the sun be set all the stars in the firmament cannot make day if God hide his face it must needs be night with the poor soul Thus with David Psal 30.7 Thou didst hide thy face and I was troubled 2. Accordingly there will be a decay in all our graces those plants which while the sun is near thrive and flourish in the winter season seem to die and wither the soul of man is but a barren foil in respect of all spiritual good while God who is the spiritual husbandman is tilling and dressing and taking pains with it 't is then fruitful but when God withdraws all decays John 15.2 Jerem. 23.3 3. There will
14.22 4. A Reverent esteem of the wisdom goodness and faithfulness of God in all his dispensations that all his works are in weight and measure and that he who hath the disposal of all things does dispose of all things to the best though we cannot many times see these truths because the ways of God are so great a deep Yet to believe it is necessary to our waiting upon God to entertain good thoughts of him what ever thoughts he seems to entertain concerning us 5. A resignation of our selves into the hands of God a submitting our wills unto his a laying our selves down at his feet that if God see it best both in reference to his glory and our own good that we should rather honour him in away of suffering than doing to pray with our Saviour If it be possible let this Cup pass from me nevertheless not my will but thine be done Mat. 26.39 Vse What height of folly then is it when God seems to cast off all regard of us for us to cast off all regard of him as do all impatient and froward persons who upon every withdrawing of God are so bold as to call the glorious Majesty of Heaven before their petty Tribunal and charge him either with rigorousness or unfaithfulness as 2 Kings 6.33 And oh how apt are all men so far to forget their subjection and dependence upon God as when he breaks in upon them by his judgments they break out against him in their complaints and murmurings Others there are who in their distresses betake themselves to indiredct and sinful means of safety as the Jews here to their confederacies with the bordering Heathens How many are there who think no course bad by which they may shift off dangers and shelter themslves from an approaching Storm But this is not to wait upon the Lord but a course quite contrary to what is commended here Now in these perilous times lest we should make use of deceitful refuges consider these few Arguments 1. The absolute impossibility of ever finding benefit by any way of Sin Sin is a depargting from God and in departing from him we forsake our strength and refuge Can we ever be safe while we are from under Gods Protection Sin is a putting our selves out of Gods Protection The lord is with you while you are with him but if you forsake him he will forsake you 2 Chron. 15.2 Can any kind of means do us good without Gods concurrence whatever there is of virtue in them it is derived from him does Food nourish 't is God that makes it nourishing Mat. 4.4 Does Physick cure 't is God that makes it effectual Do Creature helps Friends c. stand us in stead 't is God that gives them both hearts and power To use indirect means is to blast means and render them ineffectual It 's true that God sometimes permits many to flourish not only in their sinful courses but by their sinful courses This was Asaphs temptation Psal 73. But alas much better would it have been for such rather to have been without their comforts than to have purchased them thus 2. This kind of carriage in stead of relieving us in our distresses does but increase them Those towards whom God hath any purpose of mercy if gentler means prevail not God like a careful Physitian applys sharper if milder corrections do not humble them like a tender Parent he is more severe if cords of love will not draw them he uses the bonds of affliction but if mercies move not and afflictions prevail not God takes another course with them and never leaves till he brings them upon their knees In natural causes resistance does but increase the vigour and operation of contraries When fire and water meet in strong opposition how does the stronger rage till it hath got the victory God tryed many ways with Ephraim but his heart yielded not God sometimes over till he hath humbled him Isa 57.16 17. with Jer. 31. 19. As for others God sometimes deals with them as he did with Pharaoh who by his stubbornness encreased his Plagues or else as he dealt at last with Ephraim Hos 4.17 He gave him up to his incorrigibleness either they hasten their ruine in this world by their perverseness or else they ripen themselves for judgment in another world 3. In stead of removeing or shortning our tryals this carriage does prolong and continue tthem The Chyrurgeon continues his Plaisters while the Sore is unhealed the Child does but prolong his Fathers displeasure by his obstinacy A Prince that hath once begun to reduce rebellious Subjects leaves not off till he hath subdued them there 's no standing it out against God no other way to prevail with him but by repentance and submission Vse Exhort To follow the Prophets Example here in taking the same course in this day of Jacobs trouble as he did in that God had hid his face from Jacob then he hath hid his face from Jacob now let us be persuaded to wait upon the Lord to look for him 1. The recovery of those pledges of Gods love whereof we are at present deprived is a mercyworthy th waiting for Hath God hid his face from this Nation in general by depriving us in a great measure of the means of Communion with himself remember how supporting how refreshing how improving and strengthning you have found those Ordinances of which you are at present in a great measure scanted and yu cannot but be sensible that there are Priviledges worthy the waiting for God hath exercised us in this Nation with many years of affliction but what affliction ever like to this hath God hid his face from any soul in particular be persuaded to wait 't is a mercy worthy the waiting for to regain his favour 1. There are no comforts in all the world like the comforts of Gods presence he that hath once tasted the sweetness of these conforts can not but comparatively despise all other as in the primitive Christians they despised estates liberties Friends yea and life it self rather than submit ot any thing that might endanger Gods withdrawing from them 2. 'T is not the baâ—e presence and favour of God but the evidence and sence thereof that renders our condition comfortable In the favour of God is life his loving kindness is better than life but while the soul hath its evidences blotted its hopes darkned the higer it prises the favour of God the more afflicting is the inevidence thereof Is God the fountain of all good and is this God mine enemy are all my fresh springs in him and are all these stop'd and shut up against me Is he the supreme disposer of all things and am I under his displeasure that soul that considers what God is in himself what he is to others of his servants and what he hath been to it self in times past cannot but be sensible how grievous a thing it is to lose such a Friend such a Father c.
and reverence from us on the one hand and love and obedience on the other It is the Doctrine of God and therefore it requires awe and reverence and it is the Doctrine of God our Saviour and therefore requires our love and chearful acceptance Oh! was this truth but throughly believed what strange wonders might the Gospel do in the Conversations of men How would it Conquer all prejudice against it How would it destroy all those false foundations that men build their hopes upon and make way for Christ to take hold of their hearts therefore labour to be fixt in the belief of this great Truth that the Gospel is the Word of God the Doctrine of God our Savior Doctr. 4. That this Doctrine of God our Saviour is a Priviledge so ominent that it both deserves and requires the utmost diligence of them that live under it to adorn it according to the capacity wherein they are Three things are to be spoken to in the opening of this Doctrine 1. That it is a priviledge very eminent to enjoy and be acquainted with this Doctrine of God our Saviour 2. That it is the duty of all that live under this Doctrine to adorn it to beautifie it to render it amiable and lovely to do what they can to gain it credit and reputation 3. Though there be difference in Persons some of a higher and some of a meaner capacity yet it concerns all to do what they can to adorn this Doctrine of God our Saviour 1. That it is an eminent privilledge to enjoy this Doctrine of God our Saviour it is meationed as the great Priviledge of the Jews Rom. 3. 2. Vnto them were committed the Oracles of God This single Priviledge the Apostle magnifies to the heigth this was the favour wherein God commended his love to them above others Psal 147.20 He bath not dealt so with any Nation and as for his Judgments they have not known them It is called the Grace that is the favour of God So in the Verse next the Text For the Grace of God that bringeth Salvation hath appeared to all men that is this Doctrine of Grace or the Grace of God hath appeared in vouchfafeing this Gospel and so Jude 3 verse Christians are commanded to contend earnestly for the faith which was once delivered to the Saints the word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was once out of the favour of God vouchsafed and committed to the Saints And that it is so eminent a Priviledge to live under this Doctrine of God our Saviour I shall prove by three Arguments 1. From the grand matters wherein this Doctrine doth instruct us 2. From the grand oppositions that all the enemies of Gods people have made against this Doctrine whereby they have laboured to deprive the Church of God of so great a mercie 3. From the singular Providence of God in ordering things so that the Church should not be destitute of this Doctrine to the end of the world from so many ages past since the publication of it and we our selves may be witnesses of it 1. It is an eminent priviledge because of the grand matters this Gospel instructs us it it is called the Doctrine of Salvation and the Doctrine of Godliness it is a Doctrine that teacheth us how we may be good and how we may do good and how we may enjoy for ever all that we call good Now these three things are of a vast comprehension and in all these it is infinitely transcending all the instructions of the most wise Moralists and the capacity of all humane accomplishments However the Philosophers in their time and others in after tlmes have by their endeavours gained renown to their names by this attempt yet how short have their Aphorismes come of the Gospel and what defects are there in their Rules in comparison of this Doctrine of God our Saviour Though in some things they have hit the right yet that light that was in them is as far different from the light of the Doctrine of God our Saviour as the light of a rush Candle differs from the Sun at noon day Now what ever was spoken of any of those matters contained in the Gospel by them obscurely this Doctrine of God our Saviour speaks our fully and clearly I shall shew in eight or nine instances thereof those great Principles wherein the design of this Doctrine of God our Saviour is to establish poor Creatures 1. That every mans truest self is his Soul This is a principle often inculcated in this Doctrine most men take their lusts for themselves and therefore our Saviour when he would shew the necessity of self-denial he calls to the plucking out of right eyes and to the cutting off our our right hands These are our very selves the limbs and members of us Our lusts are as the whole body of corruption is compared in the Scripture to the whole man for it is called the old man as a man consists of several members so by reason of the corruption of our Nature every lust is called our Member every part of man being corrupted Ephes 4.21 Put off the old man which is corrupt according to the deceitful lusts So the work of Mortification is commanded in the Members Col. 3.5 it branches forth this old man in its several members as fornication uncleanness covetousness Idolatry and the like Sinners are apt to account their lusts themselves their pride and ambition c. and if they be toucht in any of these sins it is as a dagger to their very hearts Again others account their natural selves themselves though not their corrupt members thus did that rich person Luke 12.19 he speaks to his Soul saying Soul thou hast goods laid up for many years c. he thought these to be proper food for his Soul for himself That which any man makes his chief Idol or that which is the reigning lust in any particular person that sin is predominate in any person that he is apt to account himself and is very tender and nice of and is not willing that it should be prejudiced or hurt But it is the common Language of the Scripture to speak of the Soul as the man as if it ws the person The Soul being the principal part of man it is srequently put for the whole man Gen. 14.21 The King of Sodom said give me the Persons and when Abraham â—â—conmted those five Kings and rescued Lot that was taken by them in the Hebrew it is Giveme the Souls Souls is taken there for 〈◊〉 s Genes 17.14 That Soul shall be 〈◊〉 rom his people even those that should deipâ—sâ—â—r neglect Circumcision which was then an instâ—â—tion of God in force the Soul that is the â—â—â—en Gen. 36.6 And Esau took his wives and his sons and his daughters and all the persons of his house in the Margin it is read and all the Souls of his house and so it is in the Hebrew Gen.
27.4 That my Soul may bless thee before I die Gen. 46.15 These be the Sons of Leah all the Souls of his Sons and Daughters that is all the persons and in ver 18. These are the Sons of Zilpah even sixteen Souls that is fixteen persons This is one great Truth and this one priciple which if it were firmly believed and faithfully improved would carry us very far in adorning the Doctrine of God our Saviour Did men believe that their Souls are indeed themselves then there would not be so much aado about the body in pampering it this body is but the beast in man as a French Writer speaks it is poor flesh that must ere long be Worms meat therefore what account can be given of that nicenss and delicateness of them whom all the art in the world cannot long prop up but it will be meat for Worms Again why are we so much taken with sensual pleasures these are the pleasures of them that are not themselves as it is said of the Prodigal Son Luke 15.17 when he came to himself he was not himself when he was taken with husks and swines-meat when those things were pleasing to him But certainly if our Souls be our selves then most men are not themselves that take care about their bodies and minde those things that are sutable to that part of themselves Again why have men so many distracting cares for the getting and preserving and fears of losing those things that concern this outward man it is because this truth is not firmly believed Oh! what a preventer would this be of all those sorrows for outward afflictions and disappointments in Creature comforts and those losses that we meet with in worldly enjoymeats Was this Principle firmly believed that our Souls are indeed our selves there would not be such an indifferencie in us about our Souls Consider these two things how great a difference the belief of this Doctrine of God would make as to the things of our Souls then we should give all diligence it would command our highet utmost diligence about them this I might shew from many Scriptures Give all diligence to waâ—â— your calling and election sure Work our your 〈◊〉 Salvation with sear and trembling Phil. 2.12 Keep thy heart with all diligence 1. Cor. 7.29.30 This I say Brethren the time is short it remain maineth that they have wives be as though they had none and they that weep as though they wept not and they that rejoyce as though they rejoyced not it commands moderation in our use of these outward comforts and only earnestness in these Soul concerns God makes a very great difference in these things in his Commands but what a small difference do all men make in their practices how much more intent and serious are men in the things that concern their meaner part than in those things that concern their Souls which is themselves Did men but take that 100 part of the pains for their Souls that they do for their bodies it would be better with them than it is We are commanded first to seek the Kingdome of God and his righteousness to seek first Soul mercies I might mention many natural inserences that would flow from this one Principle which would carry us very far in the practice of holiness How sad a bargain do they make that do hazard their Souls for very trifles If a man should gain the whole World with the loss his Soul what a sad gain would that be nay it would be a loss to him and that to purpose But for how small a pittance of the World do men lose their Souls this shews that they do not Judge their Souls themselves However this justifies the Children of Wisdomn who can rather suffer than sin who can part with any thing but with God who can undergoe any kind of losses rather than the loss of spiritual blessings and forfeit them Oh! what admirable patience and courage hath appeared in the faithful Servants of God in all ages who have set their seal to this Truth with their lives and all that hath been dear to them Again it shews that men live in a contradiction to this Principle that if it go well with our Souls it cannot go amiss with us If our Souls have but the light of God's countenance lifted up upon them if they do but thrive in Grace and be filled with Grace what matter though our bodies be exercised with pains and aches and afflictions of all kind Again it is a safe Rule to judge of all things by according to the reference that they have to our Souls to account those things eminent and acceptable and profitable to us that tend to the good of our Souls As Ordinances and spiritual Opportunities and liberty of access to God in the duties of his worship and service these are to be esteemed choice mercies because these are the appointments of God for our Souls good and for outward afflictions when God by these does us good as to our Souls we have cause to rank them amongst our mercies and to bless God for them as David did who said It was good for me that I have been afflicted Ps 119.71 and in faithfulness hast thou afflicted me And blessed is the man whom correctest and teachest out of thy Law Further this one Principle that our Souls and our selves speaks the greatest cruelty in the world to be regardless of them you will pity distracted persous that cut and gash and wound their bodies because they know not what they do May you not pity obstinate sinners upon a higher account Those men that murder themselves and destroy themslves Our Law accounts them Monsters and it makes it appear that they are so by running a stake through their bodies when dead But all the cruely to the body is nothing to that of the Soul Remember therefore this one Principle that this Doctrine of God our Saviour would have us fix in our minds that our Souls are truly our selves 2. A second Principle that this Doctrine of God our Savior teacheth us is this That the happiness of the Soul cannot consist in any thing but in the enjoyment of God This is one of those Riddles that carnal men cannot understand therefore David saith Psal 49. They that trust in their wealth and boast themselves in the mulititude of their riches none of them can by any mean redeem his brother nor give to God a ransome for him They are but poor helps these things will stand us but in little stead It is natural for all men to desire happiness but because our knowledge is weak therefore those desires are confused and roving Psa 4.6 7. There be many that say who will shew us any good this is the Language of many men but because of the darkness of mans understanding therefore some think that good consists in this and some in that but David whose understanding was enlightned and sanctified quickly determines the point Lord lift
there are these three several ways by which we are lyable to injure others In their Names by Defamation In their Estates by Fraude In their Persons by acts of Violence All these the Doctrine of the Gospel forbith under the highest Penalties imaginable In their Names And that we are subject to either by spreading of evil reports or entertaining evil reports slightly This we should be careful of to be tender of the good names of others the great Rule the light of Nature teacheth To do to others as we would be willing they should do to us You would not be willing to have your Names blasted your Reputation defamed by others then have the same care of them but the Gospel advanceth its principles much higher Again We may not injure others in their Estates by defrauding them Let no man go beyond or defraud his Brother in any matter for the Lord is the avenger of such In our worldly commerce and earthly dealings with men this is a frequent Corruption and it is to be wished that men would more diligently hearken to those Rules that this Doctrine prescribes And for the Persons of men this Doctrine iâ— a strong check and restraint to all Enormities of that kind yea it reacheth so far as our very thoughts as our Saviour explains it Matth. 5.22 That Law that forbids murder forbids malice and we are guilty of murder in a malitious thought and how many sad denunciations of wrath are there against the person of him that is angry with his brother without a cause and so for uncleanness in ver 27. it forbids not only the outward act but the inward thought in all those respects this Doctrine is a bar to injuries we must neither wrong others in their names in their estates in their person nor in their Souls 2. This Doctrine doth not only restrain us from doing wrong to others but it injoyns us to do all the good we are capable of doing to others and that in these two respects 1. In all expressions of kindness to their outward man 2. In all expressions of kindness to their inward man 1. In all expressions of kindness to their outward man there is something due of mercy to bruit beasts If thy enemies Oxe or Ass go astray thou shalt surely bring it him back again Exod. 23.4 much more to the person of thy Neighbour This Doctrine doth teach us to be the best natured persons in all the world not only not to dare to injure any in any of their concerns but to do all the good we can for and to them and it is a reproach to this Doctrine when those that profess it do walk so unsutably to it Again it teacheth us to keâ—â— off all wrongs from others Luke 16.37 Jesus answered and said Go and do thou likewise This is the common nature to minister to the necessities of all that are reduced to extremities 2. As in respect of the outward man so especially in respect of the inward man this Doctrine teacheth us to be kind to Souls it was a high price that Christ set upon Souls for for their sakes he left Heaven and died upon the Cross he did not come upon the earth to make his people rich or great to give them abundance of wordly comforts it was not bodily but Soul mercies he came to bestow upon them this is a common debt that we owe to all men as men Rom. 1.14 I am a debtor both to the Jeâ—â— and to the Gentile to both to do them all the good I can but what good was this not to teach them how to thrive in the world to get estates but how to be happy for ever There are these two debts upon all Professors of Christianity to the Souls of others 1. There is a debt of instruction of such as are ignorant Certainly if God takes so much care as to require us to shew mercy to the wandring Oxe or Ass of our Neighbour much more to the wandring soul of our neighbor doth God take care of Oxen we may apply it to this case no it is written for man it is spoken for man 1 Cor. 9. When St. Peter was so much shaken by the prevalencie of his temptation that he had lost all the sense of the truth of Grace in his heart saith our Saviour to him when then art converted strengthen thy Brethren It seemed to be a new conversion of him he had lost so much the sense of his first Conversion shew thy thankfulness to God as if he had said by shewing mercy to others Souls because God hath shewed mercy to thy Soul 2. A debt of reproof of those that are extravagant Thou shalt not suffer sin to rest on thy Brother but thou shalt in any wise reprove him it is spoken of those that partake of the same nature with our selves Thou shalt not hate thy Brother mercy in this kind to him is cruelty and flattery is the most remote from love James 5.20 Let him know that he which converteth a sinner from the evil of his ways shall save a Soul from death O do but think what blessings you might be if you would but conform to this Rule you may save many a Soul from death by seasonable and wise reproof the meanest and most private Christian owes this duty to all the world That is the second this Doctrine teacheth us to bear wrongs but to do none and to do all the good we can both to the Souls and Bodies of others 3. If through weakness or wickedness we have done wrong to others this Doctrine enjoyns us to make full reparation with an overplus for what wrong we have done In the Levitical Law provision was made against doing wrong to others by restitution which we find repeated at large Exod. 22. and Levit. 6. nor was this only a Levitical Doctrine but Evangelical Zacheus crying out Lord if I have wronged any man I will restore four-fold there is this difference between the breach of the Commands of the first Taâ—e and of the Second Table The breach of the Commands of the first Table admits of no restitution but what hath been made by Christ it is impossible that we should compensate for those wrongs that we have done to Divine Justice But for the breach of the commands of the Second Table besides Repentance there must be restitution because then is a double wrong done a wrong against God in transgressing his Commands who commands us to carry it righteously and with all integrity with those with whom we have to do now as his Commands are transgressed so our Neighbours are injured here is a double wrong not but that the Commands of the first Table should have a precedencie and though Repentance may prevail for a pardon so far as the sin concerns God and is a transgression of his Laws yet there must be restitution also to testifie the reality of our Repentance 4. To rejoyce in the good of others and that upon
Beloved a man of whom God himself gives that ample testimony that he was a 〈◊〉 after his own heart Acts 13.22 and yet how sore were his afflictions Saul and his Souldiers had banished him not only out of the City of Jerusalem but out of the Coasts of Israel in order to his safety he is forced to seek shelter among the uncircumcised nor can he long be safe there neither the Lords of the Philistnes work him out of favour with Achish their King David must now be packing the only retirement or Zoar he had was Ziklag his friends who had formerly comforted him are now in Captivity his City a ruinous heap all that was now left was only some small retinue and even those though they had formerly been not only his Companions but his Comforters in all his afflictions yet now instead of sympathizing with him they threaten to kill him because themselves were distressed with him instead of bemoaning him and bringing water to quench the fire of his sorrow they do but bring fewel to enflame his grief the more The instance is full Let me add the instance of the whole collective body of Gods people here on earth in all Ages it hath been generally thus with them the primitive Professors Heb. 11.36 37 38. of whom the world was not worthy Jesus Christ himself the only beloved of the Father was yet a man of sorrows and acquainted with griefs Consider his groans his cries his drops of blood and 't is clear therefore that whom God dearly loves he may and does sometimes deeply afflict not onely equally with others but many times above others But for the further proof hereof take these two Arguments 1. Argum The sharpest of outward afflictions are not inconsistent with the peculiar love of God as the sweetest of outward mercies are not the Arguments of that love Christ tells his Disciples John 18.36 His Kingdom is not of this world We must distinguish betwixt the Kingdom of his power and Providence and this certainly is both in and of this world and the Kingdom of his grace and goodness and this indeed is not of this world The Laws of this Kingdom are spiritual the priviledges the homage the comforts the all of this Kingdom is spiritual as concerning all temporals love hatred are not known by all that is before us Eccles 9.2 God hath higher and greater things whereby to shew his favour and anger than all these outward things are 2. Argum. The forest of outward afflictions are so far from being inconsistent with peculiar love that they are many times the expressions and evidences of that love Heb. 12.6 whom the Lord loveth he chasteneth c. Psal 119.75 There is a design of mercy to them in all their seeming miseries Consider those two Scriptures Psal 25.10 Rom. 8.28 the very best of Gods people make afflictions necessary in order to their good and therefore God will not so far neglect them as not to chastise them A tender Parent that beholds his Child running on in extravagancies the more he loves him the more severe he is in correcting him and the reason is because he hath no patience to see his Child ruin'd as for others God lets them alone in their sins Hos 4.17 he will not be at the pains of correcting them Isa 1.5 but the particular designes that God hath in correcting his people are almost innumerable take onely these few in stances 1. Sometimes it is to cure their spiritual maladies afflictions are Gods Physick to purge his furnace to refine 2. Sometimes to wean them from the world God imbitters these Creature comforts as the Nurse rubs the breast with wormwood and by that means weans the Child The world never doth seem a more vain and empty thing than in a time of affliction we are apt to make it our Idol but we then find it like Jobs friends Amiserable comforter a Physitian of no value 3. Sometimes to exercise their graces Jobs patience had never been so eminent had it not been so notably tried God does therefore reduce his people to great streights that their trials may be a testimony to those graces himself hath wrought in them their faith their patience their hope c. 4. Sometimes to encrease their experiences and that in two respects 1. Concerning their own weakness Times of affliction are sifting seasons God then discovers us to our selves the skill of a Pilot appears in a storm the valour of a Souldier in a Battle the strength or weakness of a Christian in a time of affliction 2. Concerning Gods goodness never doth God more fully manifest the bowels of his compassion than in a time of persecution when ordinary Providences were not sufficient for the people of Israel God provided for them by Miracles sometimes to prepare them for service The infinitely wise God who hath appointed several men to several services hath several moulds to fit and shape them for those services Joseph Moses David those eminent ine struments all trained up in afflictions Some there are whom God intends only as privat passengers others whom he intends as Pilots and these latter must be well acquainted with winds and Seas rocks and sands all the Books of Navigation can never make a skilful Mariner there must be experience so here 6. Sometimes to prepare them for mercies 't is our misery we seldom know how to prize mercies but when we want them The goodness of God the more continued it is the greater it is in it self but the less it seems to us and therefore God makes some pauses some intermissions of his favours that his mercies may thereby recover their due esteem with us and that we may the better manage them and thus doth God by wants fit his people for abundance by streits for enlargements by troubles for quietness 7. Sometimes to sharpen their desires after Heaven we are in this world but as Pilgrims and Travellers God permits us to meet with hardships in our journey to mind us of our home that our troubles here may stir up our longing after that rest which remains for the people of God hereafter Heb 4.9 Vse Take heed of entertaining so much as one jealous thought concerning the goodness faithfulness and tenderness of God towards you upon this account because he afflicts you 't is hereby he discovers his care of those whose welfare he is pleased to concern himself most in 2. Doct. That 't is the great advantage of all sincere Believers that in all their afflictions they have an interest in the Lord as their God When David here could call nothing in the world his he could call the Lord his this was his advantage in that sore distress 1. What was this advantage that David then had and all sincere Believers still have in God as their God above what others have in answer to which 1. There is an interest which all men have in God as he is their Creator and Preserver 2. There
and it is God that keeps our breath in our nostrils we should otherwise every moment be breathing out our last have we received our beings from him and do we still live upon him then there is all the obligation upon us that can be that we should have reverend thoughts of God and not despise nor contemn him nor prefer other things above him Besides all our supplies are from God it is God that furnisheth us with all our comforts that we enjoy those refreshments that others want and with those mercies that others are denied all this is from the goodness of God and consider how it fares with others and how much better it is with you than it is with them that are your betters and certainly there is very great reason upon this account that we should not thus slight him but depart from every thing that is offensive to him Nay consider not only all our supplies for the present but all our hopes for the future are this God Hast thou any hopes of Heaven and happiness in another world hast thou any right to or any hopes of eternal blessedness all is built upon the goodness of God in and through Christ Nay all our hopes of spiritual mercies even in this world are in God Do you now complain of hardness of heart of Soul distempers it is only God that can be your Physitian Alas means are nothing and instruments are nothing unless God owns them 3. In respect of the welfare of our own Souls there is nothing but iniquity can make us hateful in the sight of God Our afflflictions and outward miseries cannot these may be many times the effects of Gods displeasure but never the cause of his displeasure there is nothing can render us hateful to God but only sin God is angry with nothing but sin now if we would escape the wrath of God we must keep our selves from all sin we must depart from iniquity Why will ye die O house of Israel Ezek. 18.27 30. if you will go on in sin if you will not depart from iniquity there is nothing to be expected but death hell and wrath You can never look that God should be a friend to you while you continue an enemy to him you can never expect that he should be reconciled to you on his part whilst you will not be reconciled to him on your part if sinners will have their will against God God will have his will upon them There is no other way to be free from this curse in all conditions but by departing from iniquity for we make every condition a curse when we mix iniquity with it our comforts then are stumbling-blocks our enjoyments then are snares and temptations whilst we have a sinful nature but they highly encrease our guilt when we abuse these by sin and unless we depart from iniquity all the mercies that we enjoy outward mercies and spirittual mercies are overspread with a curse 2. There are special engagements that lie upon them that name the Name of Christ to depart from iniquity 1. Those that name the name of Christ only in profession appearance must not take the name of Christ in vain God hath expresly said He will not hold them guiltless that take his Name in vain Now this is a taking the Name of God and Christ in vain in allowing our selves in any kind of iniquity this is clear from the Prayer of Agur Pro. 30.9 he prays there against extremity in both conditions he would neither have too much nor too little of this world he prays against fulness Lest I be full deny thee and say who is the Lord or lest I be poor and steal and take the Name of my God in vain that is lest I take any irregular courses for the supplies of my necessity lest I take they Name in vain While we allow our selves in any kind of sin we do but take the Name of God in vain notwithstanding all our profession but this is not all Rom. 2.24 you read of an highter expression than this For your sakes or by your means or reason of your practice the Name of God is blasphemed among the Gentiles through you for Circumcision verily profiteth if thou keep the Law but if thou be a breaker of the Law thy Circumcision is made uncircumcision Here the engagements laid upon them that profess Gods Name because he hath given them so much knowledge to understand the great Mysteries of Salvation and acquainted them with those Principles that are of absolute necessity to understand their own eterrnal good and for them to break those engagements is but to take Gods Name in vain nay it is to blaspheme his Name amongst them that are strangers to him But for them that name the Name of Christ in sincerity there are special obligations God hath laid upon them there are singular engagements from God upon them and obligations from them unto God that oblige them to depart from iniquity 1. There are singular engagements that God hath laid upon them to depart from iniquity as First not only vouchsafeing them the means of Grace but in Accompanying those means with the efficacious concurrence of his Spirit How many parts of the world live without any knowledge of the true God at all it is a mercy therefore to enjoy the means of knowledge yea it is a great mercy that the Psalmist highly values Thou hast not dealt so with every Natin as for his Judgments they have not known them Psal 147.20 and how many thousands are there that live under the Gospel to whom it is no more than a dead Letter they hear the noise or sound of the Gospel but it makes little impression upon their hearts Now on all those that do profess the Name of Christ there is a special obligation upon them because of the great things that God hath done for them Consider what Christ hath done for thee hath Christ broken off the yoke of Satan and wilt thou put it on again hath he taken off thy burdens and cured the Diseases and art thou fond of thy burdens and in love with thy Diseases hath he st thee at liberty hath his Spirit made thee free and such are free indeed and wilt thou again become entangled Again hath Christ washed away thy filth by his blood and wilt thou return again like the Sow that is washed to wallow in thy former mire hath he taken off the guilt of thy sin and wilt thon run upon a new score is this sutable to the engagements that lie upon thee Consider if thou art one that doth relie upon Christ there lies an high Obligation upon thee on that account hath he redeemed thy poor captive Soul out of the hands of that grand Usuper and Tyrant and wilt thou become like one of those servants that would have his ear bored and become a servant while he lived to his old Master this is to despise the kinduess of Christ is to undervalue
say therefore may sharply reprove all careless Professors that lay aside their watch and do not always stand upon their guard to keep off every thing of sin You know how much Christ hath deserved from us shall I little minde you in two or three hints Consider how much he hath done and suffered for all that belong to him he thought no blessings too great to leave even such blessings as none but himself was ever capable of for no Creature could be capable of those high and eminent priviledges that he left that he might become our Redeemer and as there was no mercy that he thought too great to leave so there was no misery that he thought too sharp to undergo that the wrath of God his Father whose love to him was more worth than millions of worlds might be appeased and in order to the Redemption of poor lost Creatures he was willing to bear it Lo I came in the Volitinne of thy will Oh my God yea thy Law is within my heart Thus do but consider what the Glory was that he left and what that misery was he underwent that chearfulness with which he did both his design in all these which was only to redeem poor lost Creatures as for him self he could be no gainer as appears by what he said John 17.4 Father Glorifie thou me with thine own self with the glory which I had with thee before the world was and certainly it cannot but command of thee the greatest exactness and circumspection of thy life Doest thou name the Name of Christ Doest thou own these condescentions of Christ and canst thou allow thy self in any kind of iniquity it was iniquity that was the Judas that betrayed him the Pilate that condemned him it was not those instruments but our sins and will you yet harbour those sins is this an ingenious requital of so much love all the malice of Hell and all the rage of adversaries here upon earth all the contrivances of the Jews with their great ones together could never have brought those sufferings upon Christ had it not been for his love that he bore to his people and will you for all this after he hath done and suffered so much trample on his blood and slight his kindness and resolve on your own ruine and in spite of such mercies and kindness will you go on to your own destruction is not this sad what shame shold be to all professing Christians that do not stand upon their watch and do what they can and make it in good earnest their business to keep themselves form all iniquity The next Use and the only Use which I shall add further is by way of exhortation that all that hath been said may prevail thus far with you to get your hearts at as great a distance from sin as possibly you are able never think that you are too strange to it nor at a distance enough from it your professions oblige you your engagements oblige you consider should you allow your selves in any sin you thereby despise the richest mercy that ever was vouchsafed to poor Creatures you that profess the Name of Christ you that know what design Christ came into the world follow the example of those worthies Hebr. 11.37 38. they were stoned they were sawn asunder c. and it s said ver 35. they accepted not of deliverance You see how shie they were of sin and at how great a distance they kept from it and what was their thoughts of it Oh! let it be your practice Heb. 10.28 29. He that despised Moses Law died without mercy under two or three witnesses of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God c. It is a common thing to slight it and to scorn it but what doth the Apostle say to such ver 30. We know him that hath said Vengeance belongeth unto me I will recompence saith the Lord and again the Lord shall judge his people They that profess themselves his people must be all brought to the test and tryal Do you think it nothing to despise the very patience of God to despise the choisest mercy of God take it Friends for a sad truth I speak it only to awaken both my self and you there is no sinner like unto a Gospel sinner to them that go on in sin under those means that should recover them from sin and therefore in the day of account you read that no sinner shall have such tremblings and astonishings upon them as sinners Sinners in Sion shall be afraid and fearfulness sahll surprise the hypecrite Sion sinners Sabbath-days Sacrament-sinners they that live under all those opportunities and advantages as their sins bring greater dishonour to God bring greater damage to their own Souls than other sins do these of all persons are the farthest off from being renewed again by repentance Pro. 8. last it is said in general of all kind of sinners He that sins against me wrongs his own Soul he cannot wrong God he does indeed what in him lies and God may account himself wronged by his sin really injure God he cannot our services and sins reach not him God is infinitely above both but he wrongs himself he may wrong others by his bad example but especially he wrongs himself not only in respect of worldly things but he wrongs himself in the highest degrees as Solomon there expresseth it he wrongs his own Soul he doth not only wrong himself as to outward comforts but as to his great concernments as to his everlasting welfare Alas how many be the Judgments God hath to meet with all the contemners of his mercy in this world Outward Judgments and spiritual Judgments and then consider the Judgments of God in another world and certainly of all persons those that profess the Name of Christ shall have the forest it shall be more tolerable for Tyre and Sidon in the day of Judgment than for Jerusalem that had the Gospel and Ordinances of God and such priviledges and means and helps Let all that hath been said perswade you to a strickt examination of your hearts and lives that what hath been amiss may be both speedily and throughly reformed If you do not depart from all iniquity how sad a thing will it be to you when once Jesus Christ riseth up in Judgment against you what will you plead for your selves when that once Christ shall plead against you even you that have despised his mercy and refused Salvation and have chosen death and those things that tend thereunto SERMON X. Romans 8. last verse Nor heighth nor depth nor any other Creature shall be able to separate us from the love of God which is in Christ Jesus our Lord. The whole Paragraph runs thus For I am perswaded that neither death nor life c. ver 38 39. THese words are a part of St. Pauls Triumph and the evils over which he triumphs are no
people as they are peculiarly his Therefore David begs Psal 106.4 5. Shew me the good of thy chosen that I may rejoyce in the gladness of thy Nation that I may glory with thine inheritance God hath favour for others but he hath a special favour for his Now this is the great Priviledge of all sincere Believers besides the general love God hath to all Creatures these he looks upon as his Jewels as his darlings as his delight as persons whom he singles out as special Objects of his favour That 's the first 2. Noth withstanding this peculiar love of God to sincere Believers yet they may nevertheless be sorely afflicted the Apostle reckons up here many smart Afflictions in the verses before you read of Tribulation and distress and persocution famine nakedness perils sword life death Angels Principallities powers Now while the Apostle asserts so expresly that none of these shall be able to spearate from the love of God he strongly implies that those that are the people of God those that are the real objects of his love may yet be liable to all these they are not exempted from any of these They may be persecuted and yet are beloved of God they may be exercised with wants with nakedness and undergo cruel usages from men yet beloved of God under great Affliction and yet under great Affection from God The disting uishing love of God makes no distinction in these outward things Eccles 9.1 2. No man knoweth either love or hatred by all that is before him all things come alike to all there is one event to the righteous and to the wicked to the good and to the clean and unclean to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner as he that sweareth as he that feareth an Oath Their Afflictions may be as great nay exceed the afflictions of others as you may see Psal 37. and Psal 73 both those Psalmes are upon that subject as to the troubles of this life the most sincere Servants of God may have a deeper share and portion in them than they that do not own God in sincerity In this world you shall have trouble They that will live Godly in Christ shall suffer persecutition c. These are the predictions for the future and if you look back to the experience of former Ages the flaming bush hath been an Embleme of the state of Gods Church while the Church is here the Bush was flaming and burning and yet not consumed You see then it is the Priviledge of sincere Believers that they have an interest in the special love of God and you see also notwithstanding the peculiar love of God to them they are liable to many smart afflictions Thirdly Whatever their afflictions are though they may be above and grearer than others yet notwithstanding they have supports above others even the love of God you may see that this along hath been their great support their relation to and their interest in the Lord as you may read in 1 Sam. 30.6 when David was once stript of no less than his all his Wives his Cihildren his Substance his Cattle all were carried a way Captive yet he incouraged himself in the Lord his God Nay this is the Promise that God hath made to his Psalm 89.31 32 33 34. speaking of them them that are his in Covenant If they break my Statutes and keep not my Commandments Then will I visit their transgression with the rod and their iniquity with stripes Nevertheless my loving kindness will I not utterly take from him nor suffer my faithfulness to fail My Covenant will I not break nor aleer the thing that is gone out of my lips I will chastise them they shall know what it is to provoke me to offend me yet I will have a kindness for them when it is the foulest weather with the people of God here below God by his Providences doth ordinarily make it clear above when the world doth most frown God doth usually most smile when his people are condemened of men he then vouchsafeth them the clearest evidences of their acceptance with him 2 Cor. 4.8 9. We are afflicted on every side yet not distressed we are perplexed but not in despair persecuted but not forsuken cast down but not destroyed still they had some relief in God and God did let them then especially find it when they did most need it this is usually the time wherein God manifests more of tenderness to his people than at other seasons it is promised Hosea 2.14 I will allure her and bring her into the wilderness and speak comfortably to her A wilderness that is a desert a place full of full of wants of straits and difficulties but that shall be a time and place of Gods love to be manifested The Apostle found this also true As our afflictions abound so our consolations do much more abound upon this account it is that afflictions when they are sanctified and we are supported under them and do make a right use of them they are frequently mentioned is Scripture as choice blessings as eminent favours Thus this Doctrine is cleared Whatever Comforts a gracious Soul may go without what Calamities it may undergo yet it hath this unspeakable support the love of God this love is a peculiar love and it doth not exempt from Afflictions but it doth admirably sweeten those Afflictions that the Servants of God do meet with For the Use of this Point this Informs us of the necessity of an eye of Faith to enable us to make a right Judgment both of Persons and Things Sense and Reason are incompetent Judges of things Invisible because these are above Sense above the reach of Reason many of them we are apt to think when God strips his people of their estates of Creature comforts of Friends of neer Relations that when these are gone all is gone with them no no they have the love of God then as our Saviour said I have meat that ye know not of so they have comforts and refreshments that others know not of Strangers cannot intermeddle with their joy these are out of the reach of all kind of enemies 2. Doct. This peculiar love of God is such a mercy that nothing but the want of it can make any of us miserable This I ground upon the Text The scope of the Apostle in this place is to comfort the people of God against all the discouragements that this life is liable to and capable of Now the Argument he alledges to this purpose is no more than this Nothing can separate you says he from the love of God which is in Christ Jesus and in as much adds nothing more but this he thought he had spoke enough in that one word hence I gather it is a mercy so highly considerable that nothing but the want of this can make any of us miserable All the miseries and calamities in the world that can come upon us
is in ability so is his love more or less bountiful It is said of Abashuerus he gave gifts becoming his magnificence so God gives gifts to his People suitable to his greatness becoming his Magnificence Jesus Christ is called the gift of God and what gift could God give greater John 3.16 God so loved the World that he gave his only begotten Son that whosoever beleiveth in him should not perish but have everlasting life He had but one only begotten Son and he gave him Rom. 8.32 He that spared not his own Son but deliverd him up for us all how shall he not with him also freely give us all things This is such a pledge of Gods bounty and evidence of his liberality that we need not doubt of the goodness of God in other things since God has given so high an instance as this God will give grace and glory and no good thing will he withhold from them that walk uprightly Psal 84.7 4. The love of God is the most firm and constant love alas we are poor mutable Creatures but God is an unchangable God whom he loves he loves to the end and that end is without end Therefore the loving kindness of God is said to be better then life Psal 63.3 and it is better then life upon this account because it lasts longer then life yea then all that in life we are made Partakers of for if a man live in God he lives better then in all other enjoyments whatsoever 5. The love of God is an Omnipotent love it is such as is able to effect his good pleasure to them that are the objects of his love Friends may wish us well but can do no more in some Cases but there is no blessing needful there is nothing that may be helpful to us but God is able to vouchsafe it in him dwells infinite fulness and power Thus you see from these five Reasons that this peculiar love of God is such a mercy that nothing but the want of this can make any of us miserable Application First If it be so that nothing can make that person miserable that enjoys the love of God then certainly God is no hard Master nor does he deal rigorously with his People when he suffers them to be afflicted Though he lets them meet with some troubles and calamities and many of them very smart ones too yet all this cannot be accounted harsh dealing because nothing can make them miserable that are in the love of God They may be under sufferings as the Apostles speaks 2 Cor. 4.8 They may be under straits and difficulties but in all these they are not forsaken we are troubled on every side but not distressed we are perplexed but not in despair Cast down but not cast off afflicted but not unhappy I say this may silence all those Cavils and hard thoughts that our corrupt Natures are apt to entertain concerning God especially in his providential dealings with his People 2. Inference is this If the love of God be such an eminent priviledge How dreadful then is their Case that are under the hatred of God What ever hath been said concerning the love God the greatest word that can be spoken of it is the infiniteness thereof that it is an infinite love Now the infiniteness of Gods hatred makes that as terrible and dreadful as the other is desireable infiniteness in God as it plainly demonstrates God to be on the one hand the best Friend so on the other hand the worst of Enemies and as it speaks his love to be the most desirable portion so of all kind of evils his hatred to be the most formidable 3. Inference is this Take notice of the folly and madness of those Persons that can be patient and quiet under the displeasure of God and can content themselves without seeking reconciliation to him and being received into favour with God Is not this the Case of many is not this the Cafe of many of us It would be well for us if we would put this question home to our own Souls you see nothing can make us miserable but only the want of Gods love the Apostle thought he had spoke enough in this one word to bear up their Spirits against the fear of all those Calamities which at that time were threatned as Persecution Famine Sword Nakedness Perils of all kinds But what shall bear up those who have no share in it since there is nothing can make us happy but this love of God there is nothing can make us miscrable but the want of it it is folly and madness in us not so much as to regard this love Why do you spend your money for that that is not Bread hearken to me saith God and your Souls shall live Isa 55.2.3 4. Inference This Doctrine of admirable advantage to the People of God under their greatest losses for whatever they may loose they cannot loose their interest in the love of God not from any excellency in themselves but the I have given you an account of that in that it is singularness of Gods grace and bounty to them and his care for them and their welfare SERMON XI Rom. 8. ult Neither height c. I Shall now go on to the 6. and last Reason of this Doctrine That this peculiar Love of God is such a mercy that nothing but the want of this can make any of us miserable Because of the admirable fruits and effects of this love in the many benefits we receive from thence it is from the love of God that we receive every mercy that we enjoy if it be but common Mercies we receive them from the love of God It is true the difficulty of this Case is to know whether common mercies are the Fruit of special love That they are from the love and goodness of God it 's clear Matth. 5.45 God caused his Sun to shine upon the evil and on the good and sendeth rain on the just and on the unjust These mercies are common mercies and that they are from common bounty that is unquestionable for as God is the Fountain of all good so the love of God is the only Motive to incline him to do good to his Creatures there is nothing in them to move him to do them good but it is his own goodness that moves him to it he is the giver and bestower of every good and perfect gift the Father of Lights Now whether you speak of common or special Mercies all are the expressions of his love common to some peculiar to others as for common mercies they are not common to his People There is a vast difference between the mercies that God vouchsafeth to his People and those he vouchsafeth to others the mercies the People of God enjoy are the special Fruits and benefits of his special love and it is that upon which we ground our hopes of mercy for the future 2. It is the love of God that makes every mercy to be
lived unproffitably under these Instructions I do wish that we all may take warning by their woe But the Pledges of Gods peculiar love are cheifly the Operations of his Spirit upon our hearts Now what convincing Operations have you found upon your hearts in the first workings of the Spirit of God though his work be to comfort yet it begins in Convictions I will send another Comforter and he shall convince the world of sin Joh. 16.8 Are you so convinct of sin as to be brought off from it to have your hearts set against it though you cannot be free from sin yet this is your burthen and your lamentation and you groan under it It is with you as it was with Saint Paul when he cryed out Oh wretched man that I am who shall deliver me from the body of this death that is of sin that I carry about with me Do you partake of the graces of Gods Spirit the inlightning the quickening the renewing the sanctifying graces thereof Do you find your hearts to be warmly affected with the things of God of Heaven you cannot lightly pass by these things if you are his Are you acquainted with the Supports of Gods Spirit in the midest of your distresses there are none of you but may be in troubles and yet may have many false Supports I grant as natural stourness and common Principles may carry men far But are you acquainted with the comforts of Gods Spirit have they been your support Again hath God not only vouchsafed you the means of grace but hath he taught you to profit by those means and to entertain them in their efficacy plainness and power Does God please not to let you alone in your sins For God to leave us to be peaceable quiet in our sins is a very sore Judgement Lastly do you still find upon every relapse and failing your hearts deeply sensible thereof and affected therewith then may you comfortably say these are the distinguishing Mercies indeed and conclude they are accompanied with his peculiar love 3. What are the secret workings of your hearts towards God what are your designs your thoughts your endeavours ingaged upon is it to pursue the World is it to stop every Door at which danger and trouble may enter or is it to approve your hearts to God and to mind your duty and in a way of well doing to commit your selves to him is this your care this you may know by the secret workings of your Hearts and by a serious Reflection upon all the passages of your Lives 4. What is the measure by which you measure and pass a Judgement upon all kinds of Objects Do those things seem most hateful to you that are loathsome to God and you most careful to shun that which may hinder you from attaining this love of God or a clear sense of this love therefore do you hate sin and vanity and all those things that stand in opposition to this Priviledge do you make this your Rule to value Ordinances at a high rate by because these are of great advantage to you in respect of your Communion with God and the enjoying of his love and favour and do you mourn and lament the removal of these or your being straitened as to these kind of advantages upon the account in reference to the love of God because you cannot have these opportutunities of Communion with him Consider and seriously bring home these things to your own hearts Appl. In the next place I shall only speak to one use more that is by way of Exhortation If it be so then if you find it is thus with you upon your examination that you have indeed warrantable hopes of claiming an interest in the peculiar love of God Then labour to answer this love of God with love to God love in any is engaging love in Superiours is more engaging but love in God is infinitely more who is able to return love for his love There are these five hints I shall leave with you by way of direction 1. Let this love of God be a powerful constraint upon your hearts to do all the duty that God requires Let Gods love thaw your Icy hearts and cause them to melt and flow into every duty Joh. 15.14 Ye are my Friends if ye do whatsoever I command you The love of God is constraining not only to do all but to do all out of love and not to think his Commandments greivous or his Yoke heavy but to serve him with the chearful compliance to his will in all things 1 Joh. 5.3 For this is the love of God that we keep his Commandments and his Commandmenes are not grievous And this is when we account every thing of duty our reward when we look on our work as our ways David saith In keeping of thy Commandments there is great reward Psal 19.7 Mark he doth not say there shall be but there is in it great reward Indeed there is nothing that God commands us if we did but rightly understand our selves but it would be upon its own account excellent and desireable however we may take offence at several duties that God requires because they cross our corrupt nature as mortification self denial and the like yet all these duties are of so high an advantage that an intelligent person if there was nothing of command in them yet would think there is enough in their own excellency to engage us in the performance of them That 's the first hint if we have any ground to hope that the love of God is shed abroad in our hearts 2. Manifest your love to God by a through detestation and a careful avoiding of what ever might offend him You that love the Lord hate evil Psal 97.10 The love of God the Apostle saith constrains us 2 Cor. 5. The love of God to us and the love we have to him it lays a holy necessity upon us it not only constrains us to mind our duty more seriously but it wrests sin out of our hearts and hands and engages to oppose every thing that is offensive to God who shews so much of favour and loving kindness to us I charge you saith the Spouse that you wake not my Love till he please Cant. 2.7 She was careful that he should not be dishonoured by others how much more not to be so by her self 3. Manifest your love by a good construction and interpretation of all Gods providences Love thinks no evil Harbour therefore no hard thoughts of God Do not charge him foolishly as it is said of Job in all his sufferings he did not charge God foolishly This is a high expression of a grateful sense of Gods love to us c. Our love of God if we think well of God what ever he doth with us Providence is an uncertain Rule by which to walk in judging of Gods love Gods ways are in the Sanctuary his Paths are in the deep Waters Clouds and thick darkness are round
carry us not hence though we are in a wilderness yet we had rather have thy presence here then to go into Canaan without thy presence 2. Those enjoyments the people of God have of him here are very little in Comparison of those they shall have of him hereafter what God hath reserved for his People in another world transcendently beyond other enjoyments As all enjoyments here compared to those enjoyments are but empty things so all the enjoyments of God in this world are far short of them that they enjoy of him in the other world Because in this world we enjoy God but Mediately but then the people of God shall enjoy him immediately In this world what ever we enjoy of God it is but darkly what ever sight of God we have it is either through the glass of the Creature or the glass of ordinances or the glass of experiences through the glass of the Creatures and thus we may see much of God his wisdom his power his greatness 19. Psal 1 2. The heavens declare the glory of God and the firmament sheweth his handy work There are very high expressions concerning the things of Nature how much these help us in our sight of God But the sight of God in ordinances is a higher sight therefore David 2. Psal 1 2. My soul thirsteth for God for the living God c. That I may see thy glory how even as I have seen thee in the sanctuary he had never such a sight of God as in his sanctuary as in his ordinances this is that which David highly Magnifies And there is the glass of experiences these are very admirable too See God purging out remaining corruptions carrying on the work of grace in the heart and setting up his kingdom in the soul To taste and see how good and gratious he is and to have an inward sense of these spiritual refreshments these are high and glorious things but to see God face to face to see him as he is 2. It shall be more full and perfect in this world they are but imperfect God shews us but his back part as he did Moses 33. Gen. 33. And in the 1 Cor. 13.9 We know but in part but then we shall see him as he is 1 John 3 2. There are faculties by which especially we shall then enjoy Communion with God our understandings wills and affections In this world our understandings are dim we see but little of God we are short sighted but then 33. Isaiah 17. thine eyes shall see the king in his beauty Now they see the land afar off but then they shall see the king in his beauty see him on his throne in his glory this must needs be an excellent sight indeed All our knowledge of God here is one of these three ways as the School men tell us by way of Causality Negation or by way of Eminency By way of Causality So we consider all those excellencies which be in the Creature must needs meet in God as all the lines in the Circumference meet in the Center and all the Rays and shinings in the air meet together in the Sun as the common fountain So by way of Negations separating those imperfections from God with which every excellency is clog'd in the Creature As for example Wisdom and Power there is much of folly mixt with humane wisdom and much of weakness mixt with created power Though there are some attributes of God that we call incommunicable as the Infiniteness unchangablenes and Eternity of God Then by way of eminency what ever excellencie is in creatures all these meet in God separated and refined from every thing of imperfection but that is not all they are in God in an infinite and transcendent way and though there be much of this kind of knowledge of God here yet to know God as he is to see him face to face how much more refreshing must this be And so for our wills and affections Now our love is weak our delight is weak Now we are apt to love God for our selves but then we shall love God for himself and all things else for him What a different excellency is there in that temper above what we now do attain unto It is but in some degree here but it shall be in a state of perfection 3. They shall then be more constant in this world though they have sometimes a bright sun shine day yet at other times they have a dark gloomy night This is the condition of Gods people here though they have the seed of grace that abides for ever and that good part that shall never be taken from them yet the comforts that come from thence are various and full of uncertainties but the enjoyment of God the Father shall have no change 1 Thes 4 17. They shall be ever with the Lord we shall then so enjoy Communion with him as never more to be separated from him therefore comfort one another with these words 4. Our enjoyments of God shall then be more unmixt we shall enjoy him and nothing else but him there shall neither be marrying nor giving in marriage there shall neither be Sun Moon nor Stars we shall then be as the Angels of God there shall be no need of these things 21. Rev. 23. No sun nor moon nor stars to lighten is The lamb shall be the brightness thereof God shall then be all in all there shall then be no unclean thing No Cain to kill No Sodomite to vex No Ishmael to scoff No Rabshakah to rail No Herod to persecute No Judas to betray 5. Our enjoyments of God shall then be without any thing of weariness Now though the spirit is willing yet the flesh is weak What could you not watch with me one hour If we be but a few hours engaged in the service of God how soon do our spirits flag our affections grow dull but then there shall be no such thing as weariness The souls of Gods People then shall be raised up to a greater fitness for those eminent and high pieces of service the singing praises and Halleluiahs That is the first Argument 2. Consider what we do in slighting and undervaluing this glorious Inheritance 1. We most unworthily requite the greatest love that ever was or can be imagined Does God so expostulate with his people of Israel because of their ingratitude for outward preservations and deliverances those outward mercies bestowed upon them 32. Deuter. 6. Do you thus requite the Lord May not God much more expostulate with us in respect of these greater mercies do you thus requite the Lord O foolish and unwise Hath God been so gracious to us as to take care of our souls and of our everlasting wellfare and shall we thus requite him Our engagements for Common mercies are great but our engagements for these mercies how much greater are they Cosider what a mercy it is that there should be a possibility of our obtaining this Inheritance We who in our
natural constitution are but one step from hell and everlasting flames and between us and it there is nothing but a brittle and uncertain life What astonshing love is this God so loved the world that he gave his only begotten Son 3. John 16. 1 John 3.5 Now how disingenuous and unworthy is it in us to slight and undervalue these high discoveries of love Again Consider what a mercy it is not only that heaven is become possible but also that God vouchsafes us this priviledge to discover the excellency of heaven to us with means for the obtaining of heaven and his blessing upon the means that by all we might be made meet to partake of this Inheritance These are mercies that God doth not vouchsafe to all men 147 Psal 19 20. He hath not dealt so with other nations Farther not only is this inheritance possible and a discovery made of it and means afforded for the obtaining it But God gives us also many incouragements to make use of these means this Inheritance is not only purchased but proffered and tendered if we are willing to accept and do not refuse it God will bestow it Nay God doth not only proffer it but he importunes our acceptance of it how often doth Christ perswade and perswade with a great deal of importunity that you would accept of this Inheritance I have stretched out my band all the long to a gainsaying people Farther the terms upon which he encourageth us are only upon the account of free-grace Who ever will let him take of the waters of life freely Come buy wine and milk without money and without price 55. Isaiah God only requires us to bring a sense of our wants and what a most unworthy requital is this of the love and kindness of God to undervalue this Inheritance 2. We hereby render our selves so far as we undervalue these mercies so far uncapable of partaking of them It was said of the Jews they thrust away the kingdom of heaven from them 13. Acts 46. That is as Beza upon the place observes their carriage and contempt did declare them unworthy 22. Matth. Christ sent forth his messengers to invite to the wedding seast The Guests were indeed Invited but they all made light of it What was the Issue The king sent his servants to call in other guests God will first bring us to prize these mercies before he vouchsafe them 3. They who slight these mercies bring themselves under an absolute necessity of perishing 2. Heb. 3. How shall we escape if we neglect so great salvation If we refuse this inheritance we undo our selves for ever Quest But what kind of neglect is it that doth deprive us of this Inheritance Answ When the neglect is total and we prefer the world so much above it that we only mind the things thereof As that rich man 12. Luke minded his barns his In-comes but his soul he cared not for vers 19 20 21. So when we prefer any thing above it 10. Matt. 37. He that loveth father or mother more then me is not worthy of me This was Esaus great sin his profaneness his selling his birth-right for a mess of pottage and when we so neglect it that we are not wiling to undergo any thing for it or deny our selves any thing in order to it we are rendered all together uncapable of this Inheritance There are other neglects through weakness and they are such as the people of God are incident unto as sins of infirmities As when they do not pray with that fervency and strive with that earnestness for that kingdom of heaven which is set before them as becomes the excellency of these things Now this kind of carriage may give us cause of shame and trouble but doth not cut off our right That is the second Consider what we slight and what we do in undervaluing these mercies 3. Consider for what it is that we so much undervalue this glorious Inheritance No man doth slight this but it is in order to the securing of other enjoyments Now what enjoyments are there like these If there were any better then these then this practice were Justifiable Nay if there were any enjoyments equally as good as these then these neglects were excusable but in as much as none are to be compared with these this is that bespeaks these neglects though but in part without excuse Now what should tempt us to a neglect of these glorious things can we expect to meet with that in sin or in Creature and outward comforts can we expect that the world should be so sweet as to countervail the loss of them Our ease our safety I might instance in all outward things alass these things are but vain while they do continue and it is but for a moment that they can continue and there can be nothing of satisfaction found in them they are but such mercies as God bestows upon the worst of men and they are useless in our straits and therefore why should these clog us in our pursuits after greater matters Vse of Direction What shall we do that we may shake off that sluggishness and get above that dullness of Spirit that is usually in us in our pursuit after matters that do so highly concern us 1. Direct Consider how much it is your duty and concernment to bestow your utmost earnestness there It was the commendation of John Baptists hearers 11. Matth. from the days of John the Baptist until now the kingdom of heaven suffereth violence and the violent take it by force So it is our Saviours advise strive to enter in at the strait gate Striving denotes our utmost earnestness it is not endeavours alone nor is it earnestness for a time but it must be a constant earnestness a fixed course in pursuing this glorious Inheritance 2. Direction Be much in the great duty of Meditation there are many advantages in it It gives all kind of truths a free passage into our hearts Therefore by Meditation we should be often taking a view of this glorious Inheritance as Moses went up to the top of Pisgah and from thence took a view of the promised Land so we should often by Meditation take a view of all those excellencies It was the advice of a Learned writer concerning meetness for eternity Says he if you would be serious in preparing for Eternity do but spend one quarter of an hour every day in considering what Eternity is If you would be more lively and vigorous in your prayers and endeavours be frequent in considering what it is you strive for Again Meditation is admirable not only to imprint the excellency of this Inheritance upon our hearts but also to preserve those apprehensions that we have of this glorious Inheritance already Now that this may inflame our souls with love to God in that God hath not only made provision for us in this life but for Eternity and such a glorious Inheritance as this is we should be often