the more furious against him 2. Hereby you provoke the Lord to withdraw the Covert of his Protection from you while you wait on the Lord and keep his way you have the promise of his Protection 2 Chron 152. but if by sinful compliance with the wicked you forsake him he will forsake you you forfeit his Protect on Had not Jehosaphat's compliance with Ahab like to have cost him his life 2 Chron. 18. and hear what the Prophet sayes to him 2 Chron. 19 2. Shouldest thou help the ungodly and love them that haâ—e the Lord therefore is wrath upon thee from before the Lord And through the wrath of the Lord that is upon men for their sinful compliance those very evils are brought upon them sometimes which they think to escape As notable is that instance which Mr. Fox gives account of one Richard Denton in Queen Mary's dayes who by his sinful compliance with the wicked World in disowning the Truâ—h of the Gospel thought to escape burning and was afterward burnt in his own house according to that of our Saviour He that will save his life shall lose it Mat. 16.25 Secondly Others think that to avenge themselves in paying the wicked in their own Coyn doing mischeif unto them is the safest way but their error will be manifest from that of our Saviour Mat. 26 52. Put up again thy Sword into its place for all they that take the sword shall perish by the sword this way in which they think to provide for their safety is in the judgement of our Saviour the ready way to their ruine Thiâ—â—ly Others think by Shuffling Lying and Equivocating to provide better for their safety then by keeping the way of the Lord but however some present security sometimes hath been obtained by such waye yet in the end they are most pernicious and destructiâ—e for us Prov. 19.5 He that speaketh lyes shall not escape and vers 9. He that speaketh lyes shall perish And for such as comfort themselves as they Isa 28.25 We have made lyes our refuge and undâ—y falshood have we hid our selves Mind what the Lord saith to them vers 17. Iudgement will I also lay to the line and righteousness to the Plimmet and the â—aâ—â— shall sweep away the refuge of lyes and the waters shall ever flow the hiding place and your Covenant neith death shall be disanulled and your agreement with Hell shall not stand when the overflowing scourge shall pass thorow then shall on be troddâ— down by it and then where is your safety they think to secure themselves from the wrath of man but they mind not how to be secured from the wrath of God Fourthly Others think by basely deserting their places to provide better for their safety than by following the Lord and keeping his way But the hazzards David was in when he took this course 1 Sam. 27 may convince these men of thir mistake especially if they consider that he that leaves the place God hath set him in our of base fear is sure to carry his fear with him where ever he go if not in the place fie promised himself greatest security to meet with the evil he feared As the Lord threatens them in that Jer. 42.17 There it shall comâ— to pass that the Sword which ye feared shall overtake you there in the Land if Egypt and the Famine whereof you were afruid shall follow close after you in Egypt and there ye shall dye Fifthly Others think it a safer way rebelliously to step out of their places for the overturning the power of those that are in Authority over them because they gâ—ant power to the wickeâ— to oppress and mischieve them But had Zimâ—i peace that slew his Master the experience of all ages testifies how ill they provide for their safety at the long run who take this course let that instance suffice which we have in 2 Chron. 25.3 So that whatâ—ver men may think there is no such way to escape the mischief intended against us by the wicked as to wait on the Lord and keep his way 2. It will yet further appear to be the safest way for that it is the ready way to have good by all their troubles by all that the wicked do against them Wait on the Lord and keep his way then no matter though the wicke watch against you to do you a mischief for they shall not onely prove abortive in all the mischievous designs they are big with as Job 5.12 but according to his promise all shall work together for good Rom. 8.28 for he that hath promised is infinite in Power Wisdom Godness and Faithfulness to over-rule all the devices and designes of his and your Enemies so as to make those things that are in their own nature against you to work together for your good As you know what Ioseph sayes in that â—en 50.20 As for you ye thought evil against me but God meant it unto good to bring to pass as it is this day to save much people alive Thus doth God over rule the malice and revenge of men for good to his People but they must then wait on the Lord and keep his way as you may see Psal 81.8 c. For all the paths of the Lord are Mercy and Trâ—â— hunto such as keep his Covenant and his Testimonies When the wicked smite and oppress the people of God they are the Lord's Rod Isa 10.5 wherewith he chastiseth his People And that of the Apostle holds in this as well as in other chastisements Heb. 12.10 He for our profit that wee might he partakors of his Holiness as also what-follows in verse 11. Now no chastisment for the present seemeth joyous but grievous nevertheless afterward it yeeldeth the fruit of Righteousness to them which are exercised thereby so as that they wait on God in the Way of his Judgements and keep the Way of his Commandments Thus I have cleared it to be the safest Way 3. This the most honourable way though it were a safe way yet if it be not an honourable way it is not the best way That proved a safe way that David took in 1 Sam. 27.1 2 3. but it was a dishonourable way however under the power of temptations he concludes it best yet afterward he finds by wofull experience his mistake It was a safe way that they advised Nehemiah to in Nehâ—m 6.10 but because it was dishonourable he would not take it vers 11. And he said Should such a man as I fly and who is there being as I am would go into the Temple to save his life I will not go in He would not so dishonour his place To run hazards in an honourable way hath alwaies been more eligible to Spirits truly noble thâ—n sneekingly to provide for safety in a bale dishonourable way Now the way that is before you is the most honourable way as will appear in these following particulars First 'T is the way of true valour and courage when the
raises upon these persecuted Saints who was enlightened by the Spirit of God and so was able to pass a right sentence upon these persecuted Saints from this I raise this ensuing observation Observe That a godly man doth see a very great worth and excellency in the people of God in the midst of all their troubles and distresses or That a godly man a gracious heart one that hath spiritual spectacles does see an excellency and worth in the people of God in the midst of all trouble and persecution that can befall them Here I shall handle it first doctrinally according to my constant method then come to improve it by way of Application For the doctrinal handling of it there are two things must be discovered First wherein the high estimation of a gracious heart does appear wherein it doth discover it self wherein they shew they have such an high estimation Secondly whence it is and how it comes to pass that Godly men have this high and honourable esteem of the Saints and people of God in their troubles and distresses which befall them For the first wherein the high estimation of a gracious heart does appear I shall shew it in five or six following particulars First it appears in this in that they are not ashamed of owning their persons and faith that they profess in their troubles and distresses the society of the people of God and the fellowship of the faith and profession is highly respected by a gracious heart let the Saints lie under never so great distresses This is manifested in Moses in the 25. and 26. verses of this Chapter He chose rather to suffer affliction with the people of God then to enjoy all the pleasures and preferments of Pharaohs Court The Israelites Religion the profession of the truth of God and owning the faith and those truths the Israelites stood up for this was that which Moses would not desert and thence it was he did not desert their company and society but went and visited them when they lay under those burthens under which they lay Secondly the second thing wherein is discovered so high an estimation of the Saints and people of God in suffering is their sympathizing and fellow-feeling with them in their suffering If it goes ill with the Church and people of God all the rest sympathize with them if one member suffers all the rest suffers Instance Nehemiah who had the greatest favour of the greatest Prince then on the earth he looks with a sad countenance because of the sufferings of the Saints and people of God Nehem. 2.2 Wherefore the King said unto me Why is thy countenance sad seeing thou art not sick This is nothing else but sorrow of heart Then I was very sore afraid and answered the King because of the distresses the people of God lye under The pleasure of Musick should never be with him says David in Psal 137.6 If I do not remember thee let my tongue cleave to the roof of my mouth If I prefer not Jerusalem above my chief joy As it is with two strings in an instrument rightly tuned if one be touched the other trembles if one servant of Christ be in a suffering condition the rest suffers with him this is the damp of all worldly delight if it be ill with any of the people of God the rest suffers in the way of compassion Thirdly in that they can plead for them and take their parts when they are never so much out of favour when they are never so much despised and abused This was in the case of Jonathan how he pleaded for poor David before his cruel father Saul though Saul called him a cursed Son and fell soul on his Mother because of him See this in the case of Esther though it was death to go into the King to plead for the Jews yet for all this she says If I perish I perish resolved I am come what will come of it in I will go I can dye but I cannot be silent Fourthly in that they will relieve them and help and supply them with all needful good things they can if they cannot do what they would they will do for them what they can See this in the case of Jeremiah Chap. 28. v. 8 11 12 13. Ebedmelech went forth of the Kings house and spake to the King So Ebedmelech took the man with him and went into the house of the King under the Treasury and took thence old clouts and old rotten rags and let them down by cords into the Dungeon to Jeremiah And Ebedmelech the Ethiopian said unto Jeremiah Put now these old cast clouts and rotten rags under thine arm-holes under the cords And Jeremiah did so So they drew up Jeremiah with cords and took him up out of the Dungeon Jeremiah remained in the court of the Prison He would never be quiet till he got the Prophet out of the Dungeon and though the cords were lined with rags yet more with love and this favour of Ebedmelech God remembered 1 King 18.4 Obediahs master was not only an oppressor of the Saints and Prophets of God but a very great Persecutor This good man Obediah took and hid 400 Prophets of the Lord and led them with bread and water I will not undertake to prophesie to you this day yet time may come when bread and water may be good food for a faithful Prophet Here note the gracious disposition of good Obediah as well as the providence of God in this act 2 Tim. 1.16 17 18. The Lord give mercy unto the douse of Onesiphorus for be oft refreshed me and was not ashamed of my chain But when he was in Rome he sought me out very gently and found me The Lord grant unto him that he may finde mercy of the Lord in that day and in how many things he ministred unto me at Ephesus thou knowest very well A most admirable Scripture to this purpose blessed Paul being thrown into prison being in bonds Onesiphorus often refresht him and was not ashamed of his chains How did he shew this When he was in Rome he sought him out diligently By the way note That Rome was the place where the cruel Nero was Emperour it was the place where much bloud of the Martyrs was spilt yet there this good man sought out Paul diligenly Mark what follows which is the prayer of Paul The Lord grant to him that he may find mercy of the Lord in that day I profess Sirs I had rather have the prayer of Paul than the preferments of the greatest Court on earth Christians it is the greatest treasure in your house to have the prayers of good men to God for you you that have shewn your great and abundant love to the Saints and servants of God in distress I do from my soul beg the mercy for you that whatever you have done for his may be ten thousand times made up by him that you may finde mercy in that day and truly Sirs in
you Oh! that I might drop in the Oyl of gladness into every broken heart and rejoyce every troubled spirit Oh here is good news from Heaven Say unto the Righteous it shall be well with him But here is a question must be answered You 'l say to me but how doth this appear that it shall he well with the Righteous for we often see it is the worst with them in this world he is deprived of his comfort many times he loses his very life in that quarrel he is made the very reproach of the world oftentimes how then is it well with the Righteous To this I answer yet still it is well with the Righteous though he meet with trouble in the world and one follows on the neck of another yet it is well with the Righteous as will appear in these three or four particulars 1. The troubles that the Righteous man meets with they turn to good and so it is well with him that is a most famous Scripture in Jer. 24.5 Whom I have sent out of this place unto the land of the Ghaldeans for their good Gods own Israel were transported into Babylon among their enemies but it is for their good saith the Lord. The troubles of the Righteous are a means to purge out their sin I have read a story of one who running at another with a sword to kill him by accident his sword run into an Imposthume and broke the Imposthume thus all the evils and troubles of the Righteous serve but to cure them of the Imposthume of pride to make them more humble when that the body of a Saint is afflicted his soul that revives and flourishes in Grace At Rome there was two Laurel-trees and when one withered the other did flourish so when the body is afflicted yet the soul that Laurel doth revive and flourish God doth distil our of the bitterest drink his Glory and our Salvation saith Jerome that that the world looks on as a punishment God makes a medicine to heal the sore why then it shall be well with the Righteous The rod of God upon a Saint is but only Gods pencil whereby he draweth his Image more lively on the soul God never strikes the strings of his Viol but to make the Musick sweet Then it is well with the Righteous 2. In the midst of all the trouble that doth befall the Righteous yet still it is well with them in regard of those inward heart-revivings that God doth give them We see a godly mans misery but we do not see his comfort we see his prison-gates but we do not hear the musick that is within his Conscience God doth sweeten to his People outward trouble with inward peace it is the Title that is given to God 2 Cor. 7.6 God that comforteth them that are cast down The Bee can gather honey as well from the thistle and from the bitter hearb as from the sweet flower the Child of God can gather joy out of sorrow out of the very carkass sometimes the Lord gives honey when the body is in pain the soul may be at ease as when a mans head akes yet his heart may be well thus it is well with the Righteous God gives him that inward comfort that revives and sweetens his outward pain 3. In the time of trouble and calamity yet still it is well with the Righteous because God doth cover his people in the time of trouble he hides them in the storm God hath a care to hide his Jewels and will not let them be carried away and thus he makes good that Scripture litterally Psal 91.4 He shall cover them with his feathers and under his wings shalt thou trust no evil shall touch thee God oftentimes verifies this Scripture litterally He makes his Angels to be his peoples life-guard to hide them and defend them when a floud was coming upon the world God provided an Ark to hide Noah when Israel is carried and transported into Babylon God hid Jeremiah and gave him his life for a prey Jer. 39.11 and in this sense the Saints of God are called hidden ones Psal 83.3 Why so not onely because they are hid in Gods decree and hid in Christs wounds but oftentimes God hides them in a time of danger and calamity they are hidden ones he reserved to himself seven thousand that had not bowed the knee to Baal The Prophet knew not where there was one but God knew there were seven thousand In this sense it is well with the righteous in time of publick misery I but you 'l say sometimes it fares yet worse then all this sometimes the righteous they die and perish they are carried away in a Tempest why yet still it is well with the Righteous and that in a two-fold sense 1. Many times God doth take away the Righteous by death and that in great mercy he takes them away that they shall not see the misery that comes upon a Nation Virgil the Heathen Poet saith They are happy that die before their Countrey his meaning was they die before they see the ruine of their Countrey and truly God many times takes away his people in mercy that they may not see the ruine that is coming on a Land you have in Scripture for this 1 King 14.13 He onely of Jeroboam shall come to the Grave in peace because in him there is found some good things towards the Lord God of Israel God puts him in his grave betimes in mercy because he should not see the evil coming upon the Land and there 's a parallel to this 2 King 12. last It is spoken of Josiah I will gather thee unto thy Fathers thou shalt be gathered unto thy Grave in peace and thine eyes shall not see the evil I will bring upon this place Josiah he dyed in Battel how then was it said he went to the Grave in peace We must understand the meaning of it is this Josiah went to his Grave in peace because he was a holy man and he had made his peace with God and so he went to his Grave in peace and because he should not see the evil approaching God gathered him to his Grave in peace Jerom speaking of his friend Nepotian you must observe Jerom lived to see some troubles before he died saith he Oh! how happy is my friend Nepotian that sees not these troubles but is got out of the storm dies and is arrived safe in Heaven Luther died in mercy before the trouble in Germany broke forth and thus you see the Righteous though they die yet it is well with them God takes them away in mercy that they may not see approaching evils 2. Though the Righteous die and are taken away yet it is well with them because death cannot hurt them Death can neither hurt their body nor yet their souls and then it is well with them 1. Death cannot hurt their bodies the body of a Saint it doth not perish though it die the bodies of the Saints
wâ—th us all thine remember thy people from one end of the world to the other Thy people are very low this is a time of Jacobs troubles the Bush is burning every day Oh thou the Hope of Israel the Saviour therof shew thy self in mercy to these Nations We bless thee for all thy mercies that thy judgements do not seize upon us every day that thou dost not sweep us away that thou dost not rain Fire Brimstone on England as thou didst on Sodom our sins cry aloud to heaven for vengeance God is greatly provoked every day it is a miracle of patience that thou hast not destroyed us God can pardon the sins of the Nation at once but we are not fit for pardon we do not humble our selves O Lord humble us give repentance to England from the highest to the lowest that we may return unto thee We desire to bless thee that our Eemies have not had their wills over us they said they would pursue and overtake and satisfie their lusts but God did blow upon them and they did sink in the mighty Water and thou hast yet preserved thy Church we pray thee do not leave us nor remove thy Gospel whatsoever thou dost Pour down elle choicest of thy bâ—essings upon our Sovereign Charles by thy Grace of England Scotland France and Ireland Bless him with the Blessing of Heaven and Earth make him a blessing to all of us Bless him in all his Relations the Lords of the privy Councel Look on them that have desired an interest in our prayers known to thee are all of them know their souls in this time of adversity make their beds in their siekness Give Faith to them that complain of unbelief give the Spirit of Prayer to those that complain they cannot pray be a Councellor to those that wan councel in their affaires either by Sea or Land let thy blessig go with them whereever they go Spare the lives of Children if it be thy will Prepare us for thy good and holy Word let it be a savour of lise unto life and let it come with power unto us Oh let us hear it as thy Word not as the word of a poor man but as the Word of God and all for the Lord Christ his sake for whom we bless thee to whom with thee and the Spirit of Grace be given Glory and Honour for evermore Mr. Waltons Prayer in Walbrook O Lord God all our springs are in thee it is good for us to draw nigh to thee through Jesus Christ thou art all fulness thou art the Father of our Lord Jesus Christ and in him our Father thou art our light thou givest us these blessed opportunities of enjoying communian with thy self God blessed for ever These mercies are forfeited mercies we have abused the blessings of thy House we have grieved thy blessed Spirit therefore it is just with thee to deprive us of these comforts and to make us know the worth of these mercies by the want of them Lord we desire to judge our selves that we may not be condemned with the world Righteous art thou O Lord and just in all thy judgements we confess we are unworthy to have any converse with so holy a God we are polluted dust and ashes not worthy to tread thy Courts and it is of thy mercy that we are not consumed how often have we pluckt fruit from the forbidden tree we have sinned presumptuously against the clearest Light and the dearest love alwaies have we sinned thy footsteps have dropt fatness thou hast shewen mercy to us but the better thou hast been to us the worse we have been to thee thou hast loaded us with thy mercies and we have wearied thee with our sins when we look into our selves Oh the poyson of our natures whatever the Leper did touch was unclean Thus do we by our spiritual Leprosie infect our holy things our prayers had need have pardon and our tears had need have the blood of sprinkling to wash them how vain are our vows how sensual are our affections we confess we are untuned and unstrung for every holy Action we are never out of tune to sin but alwaies out of tune to pray we give the world our male affections and our strong desires we should use this world as if we used it not and alwies we pray as if we prayed not and serve thee as if we served thee not there is not that reverence nor that devotion nor that activeness of faith that there should be Lord if thou wouldst say that thou wouldst pardon all our sins to this time only judge us for this prayer wo unto us what breathings of unbelief and hypocrisie is there now when we approach unto thee we pray thee pardon us for Christs sake Who can tell how oft he doth offend we can as well reckon the drops of the Ocean as number our sins we have filled the number of the Nations sins but we have not filled thy bottle with our tears This is that that doth exceedingly aggravate our sins that we cannot mourn for sin we can grieve for our losses but we cannot mourn for our unkindnesses we have crucified the Lord of life sin hath not only defiled us but hardned us nothing can melt us but the love of Christ nothing can soften us but the blood of Christ O with-hold not thy mercies from us O help us to eat the Passeover with bitter herbs let us look on Christ weep over him let us look on a broken Christ with broken hearts and on a bleeding Christ with bleeding hearts let us mourn for our dis-ingenuity that we should grieve that God that is always doing us good Oh! humble us for our unkindnesse and for Christs sake blot out our transgressions they are more than we can number not more than God can pardon Though we have lost the duty of children thou hast not lost the goodness of a Father Let us be held forth as patterns of mercy so shall we trumpet forth thy praise to all Eternity Whatever afflictions thou layest upon our bodies let not our sins be unpardoned let not sin and affliction be together upon us let their be peace in Heaven and peace in the Court of Conscience We have found this part of thy Word true In the world we shall have troubles let us find the other part true in Jesus Christ we shall have peace Oh let peace and holiness go together make us new Creatures that we may be glorious Creatures Without Faith Christ will not profit us when we can call nothing in the world ours let us call Christ ours Lord draw thine Image every day more lively upon us a more lively hope and a more inflamed love to Christ let us have a spirit of courage and resolution keep us from the fallacies of our own hearts keep us from the defilements of the times make us pure in heart that we may see God that we may have Gospel spirits humble spirits
VVhat it is to keep his way First To wait on the Lord is taken more largely or more strictly 1. More largely And so it is the same with serving the Lord attending and following the Lord and takes in the whole duty of the Saints waiting on the Lord as a Soldier on his Captain or as a servant on his Master Psal 123.2 Behold as the eyes of the Servants look to the hands of their Masters and as the eyes of a Maiden unto the hand of her Mistress so our eyes wait on the Lord our God So in that Hos 12 6. Turn thou to thy God and keep mercy and judgment and wait on thy God continually 2. More strictly And so it intends a patient expecting the Lords Salvation 'T is the continual exercise of Faith and Hope It is Faith and Hope eekt out so here Vers 7. Rest on the Lord wait patiently So Psal 130. when he cries out of the depths as he says v. 1. then v 5 I want for the Lord my soul doth wait and in his words do I hope My soul waiteth for the Lord more then they that watch for the morning I say more then they that watch for the morning We have both these together in that Lam 3.25 26. The Lord is good to them that wait for Him to the the soul that seeketh Him There it is taken as largely as seeking after God but it followes It is good that a man should both hope and quietly wait for the Salvation of the Lord there it is taken for the continued exercise of hope for a patiâ—nâ— expectation of the Lords Salvation Secondly What it is to keep the Way of the Lord here mind The way of the Lord may be understood of that way wherein he walketh towards his People which is aptly stiled the way of his Providence or in that way wherein he requires his People to walk towards him and is properly stiled the VVay of his Precepts 1. â—vere is the way of Gods Providence in which he walketh towards us of which that Psal 18.30 speaketh As for God his VVay is perfect So Psal 25.10 All the Paths and VVaies of the Lord are Mercy and Truth unto such as keep his Covenant and Testimonies Now if it be thus taken here Then to keep his VVay is diligently to attend his Hand and to observe his Carriage and ordering in all that befals his People more especially in all that trouble that comes on them For whatever trouble comes upon the People of God and whoever be the instruments of inflicting the Lord hath his way in it Mit. 6.9 ordering it as to the kind as to the measure as to the season as to the continuance and as to the ends and fruits Now to observe the Lord's Hand and to attend his VVay in ordering his Providences and our troubles this is to keep his VVay So Isa 26.8 In the way of thy Jugements we have waited for thee as if he had said VVe have waited on the Lord and kept his VVay 2. There is the way of God's Presepts in which he commandeth his People to walk And thus is this phrase most commonly taken So 2 Kings 21.21 where it is said of Amon He forsook the Lord God of his Fathers and walked not in the VVay of the Lord i. e. not in the VVay of his Commandments Thus David spake of the way of his Precepts in Psal 119 27. Make me understand the Way of thy Prâ—â—pts And if it be taken thus then to keep the VVay of the Lord is to walk in his Statutes and to observe his Commandments to do them So Gen. 18.19 the Lord testifies of Abraham I know him thet he will command his Children and his houshold after him annd they shall keep the VVay of the Lord to do Justice and Judgement So in Job 23.11 13. My feet have held his steps his VVay have I kept and not declined neither have I gone back from the Commadments of his lips So to walk in his VVays and to keep his Commandments are the same Deut. 26.17 and Psal 119 1 2. So that the sum of all is However it be with the truly Godly more especially when the wicked do wateh them to do them a mischeif their best way is to attend on the Lord to follow him to walk on in the ways of his Commandements so eying the hand of the Lord in all that befals them as that they patiently expect and quietly wait for the Salvation of the Lord. Thus for Explication I now come to the Demonstration which shall be dispacht by clearing That it is the honestest the wisest the safest the most comfortable and most honourable Way First This is the most innocent just and honest Way yea truly this is the only good honest and right Way I am to shew what is the best for a Godly man to whom no way is good but what is just and honest There are indeed other ways which a man may take when he is in trouble through the wickeds watching him to do him a mischief whereby to escape the mischief intended him but they are not just and honest I shall instance in these 1. By sinfully complying with the wicked in their ungodly ways thereby to abate the edge of their wrath This was the way Peter took when in the High Priests Hall he not only denyes his Master but backs his denial with an Oath yea being among a cursing crew that should seem would not believe him else he falls a cursing and swearing that he knew not the man Mat. 26.74 2. By sinful shifting or shuffling through Lyes or deceitfull Equivocations to avoid the mischief intended This was the way that Abraham took to escape the mischief that he thought at one time the Men of Gerar might do him Gen. 20. and that the Egyptians might do to him at another time for his wives sake wherein though Abraham did not tell a down-right untruth as he excuseth the matter to Aebimelech yet he did sinfully shufflâ— in making use of a deceitful Equivocation for his safety 3. By angerly and revengfully rendering Evil for Evil thereby thiâ—king to pay the wicked in their own Coyn and to avenge a mans own quarrel This was the course that David was about to take against Naâ—al had he not been prevented by Abigals wisdom 1 Sam 25.33 4. By basely deserting the Place that the Lord hath put a man in and requires him to abide in This was that which Shemaiah would have pâ—t Nehemiah upon but he refused to hearken to him in Nehem. 6.10 11. not but that a man forsake his place not only of habitation but also of publick station and employment in some cases when that the Lord calls him off but this is of no base deserting Base deserting is when out of cowardliness and base fear a man withdrawes himself from his place in which and at that time when the Lord requires him to abide that he may provide for his own safety This
taken with them Many a wicked man when he hears a holy man make an excellent Oration wishes that he could do so too it is not from the goodness he observes in it or the principle from whence it comes but from something of natural accomplishments that he is taken with it so a godly man when he hears another pray excellently and live holily he wishes from his heart that he could do so too his aim is to grow in holiness Fourthly The present priviledges of the people of God not onely what they shall have hereafter but what they have here they are freed from a world of evils that worldlings lie under whatever befals them turns to their benefit they may be afflicted but not hurt by affliction the greatest hurt the world does to them tends to their greatest good Worldlings may take away their heads they cannot their crowns there is a real communication of a blessed interest in all that is good for they have an interest in all that God hath or is the power of God is theirs to protect them the love of God is set upon them the righteousness of God imputed to them so as to acquit them from sin so that a Child of God may not onely appeal to the bowels of Gods mercy but to the bar of his justice all the providences of God shall tend to their good In Psal 25.10 the Holy Ghost says All the ways of God are mercy and truth to them that are in covenant with him they are mercy because they are appointed to do them good and truth because they shall certainly do them good Christ and God and all is laid out for the good of a godly man In this world they may go to God and tell him wherein they are troubled pained or afflicted and they are never more welcome then when they ask most from him if thou ask great things from God God is well taken with such requests but if thou ask Riches and Honours these are the low things of the foot-stool God is exceedingly taken with thee when thou askest Peace and Pardon Peace of Conscience Pardon of sin strength against sin power to overcome thy Lusts to withstand temptations The people of God may have from God all that they want and all that they can regularly wish Fifthly These are such as have an incomparable dear and near relation to God they are his delight they are set apart by God as his own his peculiar people though God have a propriety in all yet he hath a peculiar propriety in and a relation to these therefore they are called his children his house his jewels his garden Gods whole treasure and portion is his people as God is his peoples portion so his people are his portion they are those he hath been at a great deal of cost to purchase Sixthly They are such as have the image of God imprinted upon them take notice of this word image for the image of God appears in holiness Now an image does not represent any thing of imperfection or deformity but of excellency If a man takes the picture of a man he will not take it of his back-side or leg or hand or the like but of his face his beautifullest part is chiefly aimed at in the picture Wicked men discover Gods bounty in having wit and wealth this is not the image of God the image of God is that which is most excellent in a man which is holiness the power of God is the hand of God the wisdom of God is the eye of God the holiness of God is the face the beauty of God the people of God resemble God in purity Be ye holy as your heavenly Father is holy there 's the pattern they have the Divine Nature 2 Pet. 1.4 Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the Divine Nature having escaped the corruption that is in the world as it is in Ephes 4.18 Having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindness of their heart Rom. 3.23 For all have sinned and come short of the glory of God There is more of God in grace then in all the works that ever God did in the world beside there is much of God seen in making the Sun Moon and Stars but in giving a man a new nature a renewed understanding in changing of a man from being a vessel of wrath and vessel of Satan in making of him become a new man a vessel of glory God shews more of himself then in making ten thousand worlds Vse Here I shall raise these following inferences If it be so that there is such an excellency in the people of God here then first what excellency shall there be seen on the people of God in heaven If they are so beautiful in their Rags what will they be when they appear in their Robes The glory of Christ shall be admired in them that believe Oh what a Head is he that hath such Members what a Lord is he that hath such attendance The people of God are in a state of non-appearance now hereafter it shall appear what they are the very wicked themselves shall admire them 2. Inference What have we to think of those that have no regard either for Religion or for Religious ones any farther forth then it is deck'd and adorned with advantagious beauty and outward glory If Religion be not lookt upon with a favourable eye from Authority farewel Religion and Religiousness These love the child for the Nurses sake what is the thing in fashion these are for what Authority commands they 'll creep and cringe to when the Deer is shot the Herd flies from her when Religion is shot at then farewell Religion What is this but to have the Faith of God in respect of persons If I love Religion for the countenance of Authority then it is certain I love Reliligion for the Authorities sake this is a sign thou shalt not have communion with those hereafter that thou contemnest here If the people of God are too bad for thee when they are in trouble and affliction they will be too good for thee in glory 3. Inference Note here the excellency of holiness above worldly glory Here a man is dignified by what is conferr'd upon him when outward honour ceaseth the man is contemned but holiness it dignifies a man and shall remain here and hereafter Set a Gyant in a valley he is a Gyant still a Pearl is a Pearl though on a Dunghil a holy man is a holy man though never so much disgrac'd and contemned by men John Baptist had a leathern girdle and had locusts for his food yet there was not a greater than John Baptist born of women He was the forerunner of Christ the friend of the Bridegroom On the other side Herod that was like the voice of God and not of man what was he
what 's the danger duty and particular temptation of every condition and in that condition you are most likely to expect a fall into prepare for affliction as the common lot of the Saints take it as no strange thing when it overtakes you know how to abound and how to want A great deal of a Christians safety and comfort lies in this to study the temptations and duty of every condition before it come that so you may have your remedy at hand and fall to your work and commit your selves to God 16. Be as conscionable and strict in the duties of your relations and dealings with men proportionably as in the duties of holiness more directly to be performed to God make as much conscience care study diligence about being just that you wrong no man in buying or selling as you do in duties of holiness hearing praying receiving In your trading make conscience of justice and faithfulness as well as in the Worship of God and in your own personal behaviour in your calling be diligent not sloathful in business c. And so in the duties of your Relations O that Parents knew what a charge lies on them concerning the soul of their children c. so Masters look to your servants be as conscionable in doing your duty for their souls good and being faithful to them and compassionate over them as in your duty to God keep up family duties with life seriousness diligence and vigour the life of Religion in the world must be kept up very much in families 17. Make it your study and care to do all the good you can in the world let doing good be the principal part of your business think that the safest and happiest life in which you can do greatest good suffer not opportunities to slip out of your hands take them where you have them and seek where you may have them look not only where you may get a good but where you may have opportunity to do good to others every Talent must be answered for your knowledge health c. use it as you will answer for it and know 't is one of the greatest mercies in the world for God to give you hearts in doing good with that he hath given Heb. 13.16 not for applause but be good husbands for God and consider which way you may attain your ends best by what you give or do Thus be rich in good works 18. Live still as before the living God approve your hearts to him as knowing you stand or fall unto his judgment Avoid carefully all offences unto men for the Lords sake and their conscience sake take heed of scandal and receive all the good from others you can but stick not too much on mans approbation dis-regard not suspicions or reproofs of godly men but make not mans praise to be any part of your reward it is a small thing for me to be judged of men Be not much troubled at it if you cannot please all the bawlings of the malicious should not disturb a soul that is quietly housed with God that soul is not well stablished in faith that can be so disturb'd and distemper'd by the wrath or words of malicious men Remember God himself pleases not all the most of the world are enemies to their Maker upon the account of his holiness justice c. and canst thou think to please all withdraw from the world and your selves unto God for the consolation of his approbation and for your felicity this will save you from hypocrifie and keep you from the temptations and vexations of the censorious world 19. Be every day as serious in your preparations for death and judgment as those that are always certain that it will come and know not the moment when it will come Mat. 24.29 Use often to think seriously before-hand what death is what thoughts what tryals death will put a man upon what temptations usually accompany our approaching death what you shall most need at such a time as that what thoughts are likeliest to possess you then what you are likeliest to wish for when you must needs dye about spending your time expending your estate conversing with others c. Ask your selves What will I wish I had done or been when I come to dye Think what will be most dreadful to a dying man for thus you have time to escape his judgement Will it not be to think on a life lost in vanity drencht in worldliness unreconciled to God or at least in utter uncertainty of his love God hath not fore-shewed what will be a dying mans terrour to torment thee but to get out that terrour that which will be most terrible at death conquer and destroy it presently They that were ready went in with the Bridegroom and the door was shut Mat. 25.10 Oh happy thou if while the door is open thou be found ready to go in woe if when the door be shut thou hast thy preparation to make thy graces to seek Bethink what you will either wish or fear when you come to dye and when you will say this should have been done c. let it be now done 20. Rise speedily after every fall by sound repentance and a fresh recourse to the Bloud of Christ Covenant of Grace and his intercession Lye not secure in any sin into which thou art lapsed take heed of delaying and trifling when thy particular repentance should be exercised Renew thy Covenant after thy rising deal faithfully with thy self and God favour not thy sin nor flesh go to the quick leave no corruption at the bottom If called to make restitution to shame thy self before men by confession stick not at it take the plainest course that is the way of God And let not any thought of shame dishonour or loss hinder it for the more it costs thee to rise from sin the likelier it is thou art sound in thy Conversion and the more comfort thou wilt have otherwise the fears and pains of thy disease will be upon thee when the thorow cure would have prevented it quarrel not at any mans reproof though they miscarry in it have mentioned thy faults with passion c. take that which is good and be thankful And after every fall sit not down in perpetual distress but as Christ takes the honour of thy cure take thou the comfort of thy cure when recovered See thou art truly risen by repentance and returned to him whom thou hast dishonoured Thy care must be to see thou be sincere in thy-return and then walk comfortably See that Satan make not thee walk so as to rob thee of thy comfort and God of his honour Thus having given you twenty Directions I shall reduce all to these eight Particulars 1. Do not think strength of grace will be got with ease you must do that that in other things is done for the attaining of strength increase and confirmation A man cannot attain knowledge in Law Physick or any Art without
these Directions about you they would be a most excellent Antidote to keep you from sin and an excellent means to preserve the zeal of Piety flaming upon the Altar of your hearts I have many things yet to say to you but I know not whether God will give me another opportunity my strength is now almost gone I beseech you let these things which I have spoken make deep impressions upon all your souls Consider what hath been said and the Lord give you understanding in all things Mr. Watson's Farewell-Sermon Aug. 19. Isai 3.10 11. Say ye surely it shall be well with the just for they shall eat the fruit of their works Woe be to the wicked it shall be evil with him for the reward of his hands shall be with him THis Text is like Israels Pillar or Cloud it hath a light side and a dark side it hath a light side unto the Godly say unto the Righteous it shall be well with him and it hath a dark side unto the wicked Woe unto the wicked it shall be ill with him both you see are rewarded Righteous and Wicked but here 's a vast difference the one hath a reward of Mercy the other a reward of Justice I begin with the first of these Say unto the Righteous it shall be will with him This Scripture was written in a very sad and calamitous time as you may read in the beginning of the Chapter The mighty man and the man of war shall cease the prudent and the ancient both Judge and the Prophet shall be taken away This was a very sad time with the Church of God in Jerusalem If the Judge be taken away where will be any equity if the Prophet be removed where will be any Priests the whole body Politick was running to ruine and almost in the Rubbish now in this sad juncture of time God would have this Text to be written and it is like a Rainbow in the Clouds God would have his People comforted in the midst of afflictions Say unto the Righteous it shall be well with them The great Proposition that lies in the words is this That howsoever things go in the world it shall be well with the Righteous man This is an Oracle from Gods own mouth and therefore we are not to dispute it its Gods own Oracle Say unto the Righteous it shall be well with him I might multiply Scriptures but I will give you one instance in Eccles 8.12 Surely I know it shall be well with them that fear God I know it It is a golden Maxime not to be disputed It shall be well with them that fear God For the illustration of this consider two things 1. What is meant by the Righteous man 2. Why Howsoever things go it shall be well with the Righteous 1. Who is meant here by the Righteous man There is a threefold Righteousness a legal Righteousness and so Adam in this sense was said to be Righteous when he did wear the Robe of Innocency Adams heart did agree with the Law of God exactly as a well made Dial goes with the Sun but this Righteousness is forfeited and lost 2. There is a Moral Righteousness and thus he is said to be Righteous who is adorned with the Moral vertues who is prudent and just and temperate who is decked with the level of Morality But 3. There is an Evangelical Righteousness and this is meant here this Evangelical Righteousness is twofold 1. There is a Righteousness of Imputation and that is when Christs Righteousness is made over to us and Beloved this Righteousness is as truly ours to justifie us as it s Christs to bestow upon us 2. There is a Righteousness of Implantation which is nothing else but the infusing of the seed and habit of Grace into the heart a planting of holiness in a man and making him a partaker of the Divine Nature this is to be Righteous in the sight of God a Righteousness of Imputation and a Righteousness of Implantation The second thing is to shew you why Howsoever things go in the world yet it shall go well with this Righteous man it must be thus for two Reasons 1. Because he who is Righteous hath his greatest evils removed his sin pardoned and then it must needs be well with him Sin is the thorn in a mans Conscience now when the thorn is pluckt out by forgiveness and remission then it is well with that man Forgiveness in Scripture is called a lifting off of sin Job 7. Lord why dost thou not lift off my sin so the Hebrew word carries it it is a Metaphor taken from a weary man that goes under a burden he is ready to sink under it now another man comes and lifts off this burthen even so doth the great God when the burthen of sin is ready to sink the Conscience God lifts off the burthen of sin from the Conscience and lays it on Christs shoulder and he carries it now he that hath his burthen thus carried it is well with him howsoever things go Forgiveness of sin and pardon it is a crowning Blessing it is a Jewel of a Believers Crown pardon of sin is a multiplying mercy it brings a great many mercies along with it whom God pardons he adopts whom God pardons he invests with Grace and Glory So that this is a multiplying mercy it is such a mercy that is enough to make a sick man well Isa 33.24 The Inhabitants shall not say I am sick the people shall be forgiven their iniquity The sence of â—â—â—â—on takes away the sence of pain and then it must needs be well with the Righteous for his greatest evil is removed 2. However things go it is well with the Righteous because that God is his portion Psal 16.5 The Lord is the portion of my inheritance the lines are fallen unto me in pleasant places in God there are all good things to be found and all that is in God is engaged for the good of the Righteous his Power is to Help and his Wisdom is to Teach and his Spirit is to Sanctifie and his Mercy to Save God is the Righteous mans portion and can God give a greater gift to us than himself God is a rich portion for he is the Angels riches God is a safe and sure portion for his Name is a strong Tower he is a portion that can never be spent for he is Infiniteness He is a portion can never be lost for he is Eternity Thou art my portion for ever Psal 72.26 and surely it is well with the Righteous that hath God for his portion Is it not well with that man that is happy why if God be our portion we are happy Psal 144.15 Happy is the people whose God is the Lord. Thus I have cleared up the Doctrinal part For the Use to this Here is abundance of comfort for every Godly man for every person serving God in this Congregation God hath sent me this day with a Commission to comfort
resist him to his face Shall Paul resist Simon Peter and shall not the Saints of God resist Simon-Magus shall they resist Hymenaeus and Philetus and shall not we contend with Alexander the Copper-smith 't is but suitable to what God expects and the Exhortation here given us That we should maintain with might and main as that which is our treasure which we will not let go the Faith once delivered to the Saints To put you upon this I might encourage you with several things All the Reasons mentioned are as so many Motives to this holy spiritual contention Shall I tell you of three words further 1. The mercy of God delivering the truth to you should engage you to this holy contention 't is such a mercy as is a Non-such mercy Psal 147. the two last verses He hath given his Judgments to Jacob and his Statutes to Israel He hath not dealt so with any Nation How many of the greatest part of those that we call Christians in the world are put like Sampson to grind among the Philistinis Superstition Popery Idolatry Will-worship such things as Jesus Christ never delivered to his Saints having both their eyes out the Scripture light that should have shewed them the truth taken from them and their Consciences that should teach them carried in the pocket of some base Priest that dare not think any other than what he will tell them How many are there even of the very reformed of the world who only get upon some broken plank of Ship-wrack'd truth whereby they swim to the Lord Jesus But God does not deal thus with us you have had the whole Counsel of God revealed to you a glorious light set up in the Nation for a hundred of years past which hath been like the light of seven dayes For these twenty years past the running to and fro of men hath increased knowledge you have learned the truth from Gods faithful Ministers you have received it with much affliction with many temptations it hath cost Jesus Christ dear to send it it hath cost you dear to receive it and will you let it go Your sin above all others will be most provoking to the Lord Jesus 2. I might tell you that 't is a time wherein many let go the faith and methinks the Lord Jesus does by his poor and unworthy messenger speak to this great Congregation as sometimes he did to his Apostles Will ye also go away There are many that have been forward and eminent Professors of the Faith delivered to the Saints that have made Ship-wrack of Faith and a good Conscience will you split upon the same rock God hath kept the truth for you and kept you in the truth hitherto and is coming to see whether you will cleave to it and keep it or no. We have been sucking at the breasts of the Ordinances and dandled upon the knees of Providences and gone on in a smooth way of Profession but what will you do now when you must come possibly to suffer persecution for it to keep the faith you may lose your Liberty Life Estate And there 's a great deal of hazard upon this account because it hath pleased God so to dispose it as that those that should be your guides into truth the Lord is removing them into corners Possibly while they have been with you you have kept the faith but what will you do when they are gone While Moses was with the people they cleaved to the Lord when once he was gone into the Mount they fell into their Idolatry and worshipped a Calf While Paul was at Ephesus the flock kept pure but saith he I know after my departure grievous Wolves shall break in not sparing the flock c. So while you have heard of God who sends voices and warnings to scare away the Wolves and Foxes from you possibly you may keep the Faith but what will you do when God removes them 3. God hath ever had in all ages of his Church a word of his Patience to be kept to try his Saints and therefore it does concern you for to be valiant for the truth In all the series of Gods dispensations with his Church there hath been something or other of the faith of Christ that hath cost them resisting to bloud to sacrifice their lives to lay down all that they have for it by suffering Now even as they so we if not in the same thing yet in the same faith we have still some word or other of Gods patience to keep therefore we need to have on the Armour of Light you must wrestle with the fiery Tryal for there is some Jewel that Jesus Christ puts upon you to wear that Persecutors and Persecutions Heresies and Hereticks will scratch at which you must hold out with loss of life to keep and this must be till the latter part of the rage and reign of Antichrist is out and even as you keep that so will God keep you Rev. 3.10 As you honour the word of Gods patience so God will honour you As you are faithful to him so will he give you the Crown and no otherwise Hence therefore it concerns us all to be armed with a holy confidence and resolution as to this spiritual Warfare in contending for the faith delivered to us But the great thing I shall speak to is Wherein may Christians be helped in this holy strugling and contention I shall only mention five or six things some to fit you for it others to help you in the mannagement of it I shall name them mixtly and not distinct Rule 1. First Bring all Doctrines that are offered you to believe and all practises that are put upon you to practise to the Scriptures the Word of God try them there whether they be to be retained or to be rejected You will have this double advantage by it 1. To discover what is right and what is wrong 2. To have on the best part of your armor whereby to contend against it 1. To discover what is right and what is wrong for the Scripture alone is the Touch-stone of Doctrines and the Trial of Spirits The Scripture does discover it self and doth discover all things that are contrary to it when you are bidden to try all things 't is not by practising all things as some poor giddy-headed Christians of late days have done who have made the practising every opinion to be their trying of it till they have run themselves into all Opinions but 't is the Scripture you are first to trie and then to practise who are like the noble Bereans that were more noble than those of Thessalonipa because they searched the Scripture To bring the Truths that have or shall be taught you or the Doctrines that shall be imposed upon you to the Word of God to see whether they be according to the Truth or no for false Doctrines and false Worship of all things they hate the Scripture most they are alike false coyn or
Take but this advice more and I have no more to say Whatever abuse you find either in Paster in People or where-ever you find it do not go as your old use have been to rail calumniate back-bite and speak behind their backs this is wicked and ungodly but do every one according as God prescribes us that are members of any visible Church what 's that If I know any thing against my Brother do not go and make a sputter and a noise and back-bite but take the rule of Christ If thy brother trespass against thee go and tell him of his fault between him and thee alone if he shall hear thee thou hast gained thy brother but if he will not hear thee then take with thee one or two more and if he neglect to hear them tell it to the Church and leave the bloud at their door thou hast freed thine own soul I hope by Gods grace I shall do so Thus I have now spoken something from this Scripture I cannot speak what I desire for besides the exhausting of my Spirits there is something to be done after viz. a Funeral Sermon I shâ—ll say no more but only this The God of Heaven be pleased to make you mind these plain things I can truly say this I have not spoken one wâ—rd that I remember which I would not have said to you if I had been a dying and being to go to God as soon as gone out of the Pulpit and the God of peace be with you only mind that one thing When God doth not find a tongue to speak do not you find an ear to hear and an heart to believe Mr. Mede's Farewel Sermon 1 Cor. 1.3 Grace be unto you and peace from God the Father and from our Lord Jesus Christ YOu will wonder possibly that I should pitch on the Apostles Salutation for my valediction and make that the conclusion of my Preaching which he made the beginning of his Writing and therefore I have made a double Plea for it I find that this was a Form of Blessing peculiar to this Apostle both in the beginning and end of this Epistle for as there is scarcely one Epistle but begins with it so many end with it likewise as in Eph. 6.24 The grace of our Lord Jesus Christ be with your spirit So in 2 Thes 3.18 The grace of our Lord Jesus Christ be with your all So that I find the Apostle to use it frequently at the beginning and end of his writing I thought as I made it the matter of my prayer for you in the beginning so I might make it my farewel to you in the ending and therefore Grace be unto you peace from God our Father from our Lord Jesus Christ Besides this as Jacob said to his Benjamin concerning his Venison when his Father asked him how he found it so quickly he answered because the Lord thy God brought it to me The same I may say of this Scripture for considering of what subject I should speak in my last labours here among you the Scripture came to my thoughts and opening the Book came immediately to my sight and therefore I may say God brought it to me which I no sooner looked upon but methinks I saw the Apostle on Mount Gerizim and his mouth filled with blessings for what greater blessings can a man wish than that which comprehends all blessings and that is grace and peace Being therefore now to part I thought to go to the top of the Mount and leave with you grace and peace from God our Father and from our Lord Jesus Christ In which words there are two generals 1. A double Blessing desired 2. A double Spring discovered 1. A double Blessing desired and that is grace and peace Grace is of all Blessings the richest peace is of all comforts the sweetest both these the Apostle begs for the Corinthians and so do I for you Beloved Grace be unto you and Peace from God our Father and from our Lord Jesus Christ 2. Here is a double Fountain discovered and that is the Father and the Son God and Christ The Father is called the God of Grace the Son is called the Prince of Peace not that Grace is from the Father without Peace not Peace from the Son without Grace but both Grace and Peace are from God the Father through the Lord Jesus Christ The Order of the words is worth nothing Grace be to you and Peace First grace then peace for there can be no peace without grace nor grace but there will be peace but there can be no true peace but from God not from God but as he is a Father not from God as a Father but as our Father and he cannot be said to be our Father but through our Lord Jesus Christ and therefore he said Grace be unto you and Peace from God our Father through our Lord Jesus Christ both are manifested as a golden Chain linked together not grace without peace nor peace without grace but both enjoyned together to cram the believers Souls with grace and peace Now from the Order of the Words we might raise several Observations 1. That Peace is the fruit of Grace 2. That Grace and Peace are both from God 3. That Love which is the spring of Grace and Peace is from God as a Father 4. That we share not in his Love but only as he is our Father All is from Propriety First Our Father then grace and peace from God our Father 5. That God is our Father only through Christ But before we draw any thing from the Text by way of Observation we will speak to the terms by way of Explication Grace be unto you What is here meant by Grace This is a sweet word it perfumes the Breath it cherishes the Conscience it warms the heart it ravishes the Soul as the Spouse was ravished with â—ayes of Christs glory so Christ revives the Soul with one of his gracious rayes discovered to the heart Grace is the life of the Soul thou art dead till Grace quickens thee thou art lost till Grace find thee undone till Grace saves thee Grace is the Manna of Angels the spiritual Bread which those that are holy in being are nourished with and subsist by Angels live on Grace and stand by Grace Man that shares in the Grace of God is made fellow Commoner with Angels eats Angels food and shares in Angels blessings Grace is the substance of the Scripture the end of the Law the fulness of the Gospel Gregory calls it the Heart and Soul of God I am sure Grace is the Heart and Soul of the Word 't is a little Word but it comprehends all good here is more than Homers Iliads in a Nut-shell 't is the Epitome of all the good in Heaven an Earth name any Word that signifies good in the Soul here or hereafter but it is found in the Index in this little word Grace Grace comprehends Gods love to us and our
love to God and as Gods love to us is the sum of all Mercy so our love to God is the summe of all Duty Grace is the new birth of the Soul whereby it takes up another nature a new nature a spiritual God-like nature as Christ was born and thereby took on him the nature of man and was made flesh so man is born by grace and thereby takes upon him the nature of God and is made Spirit and here you have at once the great mystery of Grace in the lowest debasement of a Saviour and the highest advancement of a Sinner for the Lord Christ could not be more debased than to be born it was nothing so great an abasement for Christ to dye as for him to be born for being once made man it is no wonder for to die but being the great God it is a wonder that ever he should be made man Lo here is the debasement of Christ yet if he had been born to a Crown to Honour it had been something but he was born to shame to sorrow and death but man by grace is born to a Crown to a Kingdom he hath a title to all the glory and blessedness of heaven from the first moment of his new birth So it is in the Text Grace be unto you and Peace Peace in Scripture is a very comprehensive term it carries in it all happiness It was the common greeting of the Jews Peace be unto you Thus David by his Proxy salutes Nabal peace be to thee and thy house and the Apostle here alludes to this form of salutation that he might mix new Testament mercy to old Testament manners he first stiles Grace before peace as Jacob did with his Venison he made it a savory meat such as Isaac loved Peace is the glory of Heaven in the bosom of God and brought into the world in the arms of Angels the first peace you read of in the Gospel was peace by the Administration of Angels Luke 2.3 4. And suddenly there was with the Angels a multitude of the heavenly Host praising saying glory be to God in the highest and on earth peace good will towards men And when our Lord Christ first sent out his Disciples this was the Doctrine that he bid them preach Mat. 10.12 13. When you come into a house salute it and if it be worthy let grace and peace come upon it Mark here by the way our Lord Jesus Christ is no enemy to good manners he would not have Christians to be Clowns which is the use of some among us who would have their Religion quarrel with good manners no but In whatsoever city or town you enter salute it and let grace peace come upon it that is wish peace to them saying the peace of God be upon this place upon the head and hearts of all in it So that peace is both a Gospel-salutation when Ministers and people meet and it 's a Gospel-valediction when the Minister and the People parts So did the Apostle and so do I now Grace be with you and Peace I observe in Mat. 10.13 14. our Lord bids his Disciples when they enter into a house If the house be worthy to let their peace come upon it but if they be not worthy let grace peace return unto you Instead of leaving peace with them to shake off the dust of their feet against them that is to shew that God will shake them off as dust and tread them under feet as fuel My Brethren your diligent attendance on the Word at this place hath comfortably prevented that part of my charge to shake off the dust of my feet for how beautiful have the feet of a poor worm been unto you being shod with the preparation of the Gospel of Christ And therefore seeing our Lord Jesus Christ said If they be worthy of their peace abide with them on this account I wish to you grace and peace from God our father and from our Lord Jesus Christ But what is that peace It s the beauty of Vnion the harmony of the Creation the pleasure of Life the feast of a good Conscience 't is that which makes life sweet and death easie Peace sweetens all our possessions and all our afflictions without this the fulness of the world is a burden with this poverty and emptiness is a pleasant Companion without this our bread is gravelled with sourness and our water mingled with bitterness with this green Herbs become a feast and our water is turned into wine peace it is the most beautiful creature in the world And therefore it is beloved of all courted of all many seek her but few there be that enjoy her they do not go the right way to find her for In the ways of Righteousness is peace Peace is the seminary of all blessings temporal as Grace is of all blessings spiritual in grace you have implyed all Holiness in peace all happiness in grace all inward in peace all outward blessings grace and peace are the Alpha and Omega of all blessings as God iâ— of all beings no bleâ—â—ing comes before grace and no blessing lasts longer Then see in this phrase of speech the Apostle wishes upon them as I do upon you all the blessings both of time and eternity and yet he wished not more to them than God promised to give them 1 Tim. 4 8. For godliness hath the promise of this life and that which is to come grace be unto you and peace c. not one without the other though a man may have peace without grace as in a time of dissertion or temptation and a man may have peace without grace as in a secure and unregenerate Condition grace without peace is often found in a troubled conscience and peace without grace is often found in a seared conscience as grace without peace is very uncomfortable so peace without grace is very unprofitable like Rachel beautiful but barren therefore the Apostles desires ye should have both Grace and Peace we say the Sun and Sali are the most useful creatures in the world the one for shining the other for seasoning My Brethren grace and peace are the Christians Sun Salt grace is the light of their souls and peace is the savour of their comforts grace shines through all their faulties and Peace seasons all their mercies The blessings of God are become as twins as Christ said of the Spouse Cant. 4.2 She is like a flock of sheep that are even shorn which come up from the washing whereof every one bear twins and none is barren among them grace and peace here are knit together by the spirit of God in a sacred knot not to be untied as Castor and Pollux when seen together portend happiness to the Marriner so when Grace and Peace are found in a soul together they portend the highest security and blessing to the Believer they are said in Scripture to be bound together where God gives the one he never denies the other