enough and to spare There is Grace enough in God If we perish it is not for want of Mercy but for want of Faith Why should we then put away this Grace that is revealed to us yea offered to us If it were to be procured by any thing in us we might despair Take heed of slighting the Grace of God it is God's Treasure so far as you lessen Grace you make God a poor God Mark that Expression Ephes. 2.4 God who is rich in Mercy God is Lord of all things but he counts nothing to be his Treasure but his Goodness and Mercy He doth not say rich in Power thô he is able to do beyond what we can ask or think nor rich in Justice thô he be Righteous in all his Ways and Just in all his Works nor doth he say rich in Creatures thô his are the Cattel of a thousand Hills but rich in Mercy Therefore take heed of straitning Mercy for so far you lessen God's Wealth and Treasure 3. Grace is wronged by intercepting the Glory of Grace It is the greatest Sacriledg that can be to rob God of his Glory especially the Glory of his Grace Above all things in the World God's Glory is the most dear to him he cannot endure to have a Partner especially is the Glory of his Grace dear to him it is the whole aim of all his Dispensations to glorify Grace Ephes. 1.6 To the praise of the Glory of his Grace wherein he hath made us accepted in the Beloved You rob God of his chiefest Honour when you take the Crown of Glory that is due to Grace and put it upon your own Head As for instance When you think he accepts you rather than others for some Worth or good Qualities that he seeth in you more than in others Alas in the Light of the Gospel such Thoughts are not expressed but they lurk secretly in the Heart Deut. 9.4 Speak not thou in thy Heart saying For my Righteousness the Lord hath brought me in to possess this Land A Man's Heart is very prone to these Thoughts God seeth that I would bring him more Glory than another it is for my Righteousness Grace is wronged also when you are puffed up with any thing you have done for God as if it were done by your own Power and Strength A Christian in this Case should learn the Policy of Ioab when he was in a fair way of taking Rabbah he sent for David to take the Honour of winning it 2 Sam. 12.28 Now therefore gather the rest of the People together and encamp against the City and take it lest I take it and it be called after my Name So when we have done any thing for the Glory of God let us send for God to take the Honour Thus the Apostle 1 Cor. 15.10 I laboured more abundantly than they all yet not I but the Grace of God which was with me If there be any Excellency still throw the Crown at Grace's Feet The industrious Servant said Luke 19.16 Thy Pound hath gained ten Pounds not my Industry but thy Pound 4. Grace is wronged by turning it into Wantonness It is a heavy Charge and a black Note is set on them Iude 4. Vngodly Men turning the Grace of God into Lasciviousness When Men sin freely that God may pardon freely when they presume upon Grace as if that should bear all and use it as a Dung-Cart to carry away all their Filth or like riotous Children who have a rich Father therefore spend freely their Father's Estate shall pay for all It is a mighty wrong to Grace when we make it pliable to such a vile purpose You dishonour God and disparage Grace when you would make it to father the Bastards of your own Carnal Hearts You are vile and sinful and you are so under the Encouragements of Grace and the rather because of the abundance of Grace and like the Spider suck Poison out of the Flower and turn it into the Nourishment of your Lust or as the Salt Sea turns the sweet Rivers and Dews of Heaven and all that falls into it into Salt-Water so Carnal Hearts do assimulate all that they meet with and turn it into Fuel for their Lusts. Men would fain sin securely and cum Privilegio with Licence from Heaven and therefore they take Liberty even from the Grace of God This is a vile abuse a quite contrary way the Grace of God teacheth us to deny Vngodliness and worldly Lusts and not to be more secure and careless because they have so much Grace But they hale it and wrest it from its natural End and Purpose and sin freely because God pardons freely Grace giveth no such liberty to sin This is done grievously by the Antinomians who say Grace gives them Freedom from the Moral Law It is true Grace makes us free but to Duty not to Sin There is a sad Expression Rom. 6.20 When ye were the Servants of Sin ye were free from Righteousness it is a Description of the Carnal State Duty hath no awe upon his Heart when Men think themselves free from the Law rather than Sin and when they expect Comfort thô they walk in the Way of their own Heart they have abused Grace and taken hold of the Devil's Covenant and not of God's There is never any Creature freed from the Law God never made a Creature to be absolutely sui juris at his own disposal The Angels themselves thô they have many Immunities and Priviledges above us as being exempted from Troubles Diseases and Death and from the Clog of Flesh which we carry about us yet they are not exempted from Duty or from a Law They do his Commandments and hearken to the Voice of his Word Psal. 103.20 Earthly Kings may free some of their Subjects from their Homage as Saul made a Proclamation He that doth thus and thus his Father's House shall be free in Israel 1 Sam. 17.25 But God never made any Creature to be absolutely freed from a Law But if a Man be right in Doctrine thô he hold the Obligation of the Moral Law on a Believer yet he may be an Antinomian in practice and abuse and wrong Grace as thus If a Man slacken any part of his Duty for Grace's sake or le ts loose the Reins of vile Affections with more freedom and saith God will not be so rigorous he wrongeth Grace If Men be not so watchful and so strict if Men grow more careless secure and negligent if they be not so constant in Duty if they lessen ought of their Humiliation for Sin or strictness and watchfulness in their Conversation they are as a Spider that sucks Poison out of Grace A Man hath never the more carnal Liberty for being acquainted with the Gospel This is the great thing which puts us upon Duty and Watchfulness and melts the Heart for Sin and awes it and disposeth it to Obedience 5. Grace is wronged by slighting it after a Taste as Carnal Professors do
came not to judg the World but to save the World So 1 Iohn 4.14 We have seen and do testify that the Father sent his Son to be the Saviour of the World But then his second Coming is in more Majesty then he comes as a God to judg To consider him as a severe Judg that would make our Heart tremble but to consider him as a Saviour that 's comfortable then he remembers his old Relation for the Elect's sake In short he is the great God and our Saviour to shew his double Work and Office at the last Day he is a Saviour to his own People when he comes to shew himself to be the great God to punish the Wicked that would not accept of Grace and Salvation 4. To give us a Taste and Pledg both of his Willingness and Ability to do us good He is a mighty God and yet a Saviour Certainly there is a Difference between God and Man If we pardon and do good it is out of need because we dare not do otherwise but Jesus Christ is the mighty God strong enough to revenge yet our Saviour gracious enough to save and pardon The coupling of these Words shew that Christ is not a Saviour out of Necessity but good Will Men forbear their Enemies out of Policy not Pity 2 Sam. 3.19 These Men the Sons of Zerviah are too hard for me Power makes us cruel Who finds his Enemy and slays him not If a Man find his Enemy will he let him go well away 1 Sam. 24.19 Among Men observe it and you will find the weakest are most pitiful and merciful Why because they need Pity and Commiseration themselves from others But now Jesus Christ that hath the greatest Power hath also the greatest Mercy and the greatest Love he is the mighty God but yet the Prince of Peace He will be a mighty God rather in saving than in destroying though he hath all Power in his Hands yet he will exercise it in Acts of Mercy We abuse our Power to Acts of Oppression and Violence O when shall we learn of Christ to be mighty and yet saving There cannot be a happier Conjunction than when Greatness and Goodness Power and good Will are met together Remember Power is only given us to do good with it and to do good is some Resemblance of Christ. What a Comfort is this to the Faithful that Christ is the great God and also a Saviour both able and willing to do them good and to bestow abundance of Grace upon them 5. To shew what Christ is to the Saints wherever he shews himself a Saviour there he doth also shew himself to be a mighty God Together with Acts of Grace and Favour there are issued out Acts of Power and Strength there 's a concomitant Operation of Power together with an Act of Pardon and Grace I find the Scripture speaking of this he pardoneth as a strong God Mich. 7.18 Who is a God like unto thee pardoning Iniquity c. In the Original who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a strong God like unto thee And so Iunius renders it So Exod. 34.6 7. The Lord the Lord God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strong God merciful and gracious long-suffering and abundant in Goodness and Truth keeping Mercy for thousands forgiving Iniquity Transgression and Sin Moses plainly alludes to it Numb 14.17 18. Now I beseech thee let the Power of my Lord be great according as thou hast spoken saying The Lord is long-suffering and of great Mercy forgiving Iniquity and Transgression Whenever God shews Grace in pardoning Sin he shews Power also in subduing Sin So Psal. 62.11 God hath spoken once twice have I heard this that Power belongs to God And presently ver 12. Also unto thee O Lord belongeth Mercy Both these are dispensed together Those that come to God for Relief are under a double Trouble distemper'd Affections as well as a guilty Conscience therefore know for your Comfort Mercy and Power belong to God and in the Dispensation they usually go together 2 Pet. 1.3 According as his Divine Power hath given unto us all things that pertain to Life and Godliness Christians if you go to God aright you go to him not only for Life that you may be respited from Destruction but for Godliness not only for Acts of Grace but for Acts of Power as Wrath and Power are suted to the Reprobate so Mercy and Power to the Godly 6. To shew that Christ is not only a desirable Friend but a dreadful Adversary You must close with him as a Saviour or else you shall find him to your cost to be a mighty God you must submit to him or be destroyed you must accept of Mercy or feel the Power of his Wrath. And thus in Scripture Christ is represented with a golden Scepter and with an Iron Mace to dash his Enemies in Pieces like a Potâ—eâ—â—â— Vessel you must touch his golden Scepter or feel the Weight of his Iron Rod He that saveth can punish and crush as well as comfort Again we read of a Banner of Love and of a flying Roll of Curses and therefore as there is Mercy and Sweetness in Christ so he is represented as a dreadful Adversary Usually we presume on God's Mercy and fear Man's Power but this should not be so O! observe the Counsel the Lord gives Isa. 27.5 Let him take hold of my Strength that he may make Peace with me Blessed God! who is able to grapple and deal with thee in thy Strength but we overcome by yielding Let us humble our selves betimes that 's taking hold of his Strength and making Power our Friend It is an Allusion not to a Wrestler for so how can our Hands be strong and our Heart indure in the Day he shall deal with us but to a Suppliant when a Parent or Master is ready to strike the Child takes hold of his Arm and seeks terms of Peace and intreats him to pacify his Wrath So saith the Lord make Strength your Friend then his Power which otherwise would be your Enemy is ingaged to you 7. To preserve that mix'd Affection which best becomes the present State we are in Our State is mix'd and we act best under a mix'd Affection God would have us not only love him but fear him And therefore he is represented as a mighty God as well as a gracious Saviour that we may come to him with Reverence and yet with Confidence That 's the proper temper of a gracious Spirit in all our Addresses to God Psal. 2.10 Serve the Lord with Fear and rejoice with Trembling Fear mix'd and temper'd with Love is most regular so is Love that is guided with Fear Therefore when you pray to him and worship him and serve him remember he is the great God but lest that should breed Bondage and Dejection in your Spirits remember he is also our Saviour How sweet would this be if we could but make use of both these Titles
derivation from his fulness and as a Candle lighted at a Torch doth not diminish the Light of the Torch so God doth not lose by giving IV. VSE Let us Love God and love him above all things for he only is Good Goodness is that which is amiable and desirable so when God is said to be good we say he is of such an Essence as is most amiable and desirable Therefore let us Love God above all things with our chiefest love for he is most worthy of our Love and by preferring his Glory above all things that are dear to us being content for his sake to part with all which we have in the World and also to long and wait for that time when we shall fully enjoy him If the Object of Love be good there is none good but one which is God he is good of himself good in himself yea Goodness it self there is no Good above or besides or beyond him it is all from him if it be good 1. He is Primitively and Originally Good good of himself which nothing else is and therefore he is called the Fâ—untain of living waters Jer. 2.13 The Creatures are but dry Pits and broken Cisterns Other things what goodness they have is of Him therefore it is infinitely better and greater in him than in them 2. He is the chiefest Good Other things are good in Subordination to him All the Goodness that is in the Creature is but a spark of that Good which is in God If we find any good there it is not to detain our Affections but to lead us to a greater good not to hold us from him but to lead us to him as the Streams lead us to the Fountain and the steps of a Ladder are not to stand still upon but to lead us higher If the Prince should woo us by Messengers and we should leave him and cleave to the Messengers this were extream Folly and a great abuse and wrong to the Prince By the Goodness of the Creatures God's End is to draw us to himself as the chiefest Good Here is Goodness in the Creature but it is mixed with Imperfection the Goodness is to draw us to God the Imperfection to drive us from the Creatures 3. He is infinitely Good In choosing God for our Portion one hath not the less because another enjoyeth it with him here is a sharing without division and a partaking without the prejudice of Co-partners We streighten others in worldly things so much as we are enlarged our selves finite things cannot be divided but they must be lessened they are not large enough to be parted But this good is Infinite and sufficeth the whole World every one possesseth this Portion entire as the same Speech may be heard of all and yet no Man heareth the less because another hears it with him or as no Man hath the less Light because the Sun shineth to more than himself The Lord is all in all the more possess him the better As in a Quire of Voices every one is not only solaced with his own Voice but by the Harmony of those that sing in Consort with him Many a fair Stream is drawn dry or runneth low by being dispersed into several Channels but that which is Infinite cannot be lessened 4. He is Eternally Good Immutably Good and so the most durable Portion Psal. 73.26 God is the strength of my Heart and my Portion for ever The good things of this Life are perishing and of a short continuance We leave other good things when we begin to take possession of God At Death wicked Men perceive their Error when the good which they have chosen cometh to be taken from them but a Man that hath chosen God for his God entreth into the full possession of him Well then other good things may busie and vex us but they cannot satisfie us this alone sufficeth all it giveth Health and Peace and Honour and Glory Necessities that are not satisfied by him are Fancies and the Desires of them are not to be satisfied but mortified If we have not enough in God it is not the default of our Portion but the defect of our Capacity Secondly Good is Good as it implyeth his Bounty and Beneficence So he told Moses Exod. 33.19 I will make all my Goodness to pass before thee and I will proclaim the Name of the Lord before thee and will be gracious to whom I will be gracious and will shew mercy on whom I will shew mercy So Exod. 34.6 7. The Lord passed by before him and proclaimed The Lord the Lord God merciful and gracious long-suffering and abundant in Goodness and Truth Keeping mercy for thousands forgiving Iniquity and Transgression and Sin Bonum est primum potissimum nomen Dei Damascen Goodness is the first and chiefest Name of God We cannot conceive of him by any thing that concerneth us so much as by his Goodness by that we know him and for that we love him We admire him with Reverence for his other Titles but this doth first insinuate with us and Command our respect to him The first Temptation that ever was in the World was this to weaken the Conceit of his Goodness to the Creature the Devil would fain have perswaded Adam and Eve that God was not so good to them as they thought but that he envyed their Happiness The Heathens had a Conceit that the Godhead was envious harsh and sowr in his restraints Still the Children of God find it a great Temptation nothing withdraws their Heart from God so much as this when the Esteem of God's Goodness is lessened therefore the Psalmist cries out Truly God is good to Israel Psal. 73.1 Now this Goodness of Gods or his Bounty is twofold 1. Common and General to all Creatures especially to Mankind Psal. 145.9 The Lord is Good to all and his tender mercies are over all his works To all things to all Persons he bestoweth many common Blessings upon them as Natural Life and Being Health Wealth and the like Nay he is good to the Young Ravens Psal. 147.9 He giveth to the Beast his food and to the young Ravens which cry He is good to wicked Men Mat. 5.45 He maketh his Sun to rise on the evil and on the good and sendeth rain on the just and on the unjust Nay even to Idolaters Acts 14.17 He left not himself without witness in that he did good and gave them rain from Heaven and fruitful seasons filling their Hearts with food and gladness God might have testified his Godhead and Being by Acts of Vengeance but he would rather among the Heathens testifie it by Acts of Bounty thô they were a bad People yet they had a good God 2. His more especial Goodness towards his Church and faithful People whom he blesseth with Spiritual and Saving Benefits in Christ. So it is said Psal. 84.11 No good thing will he withhold from them that walk uprightly Lam. 3.25 The Lord is good unto them that
wait for him to the Soul that seeketh him There is a peculiar Goodness which God hath to his People and all his Blessings to them come from it 2 Thes. 1.11 That God would fulfill all the good pleasure of his goodness I. VSE The Consideration of his Goodness is Matter of great Comfort to the Godly and Faithful at all times but especially in time of Trouble and Distress At all times Psal. 100.5 For the Lord is good his Mercy is everlasting an◠〈◊〉 Truth endureth to all generations Here 's the Stability of the Saints which 〈◊〉 them in Life and Heart and Comfort in all Conditions but especially in a 〈◊〉 of Want and Afflictions inward or outward It is a great Cordial of the Saints to think of the Goodness of God Do we want Direction Psal. 119.68 Thou art good and dost good teach me thy Statutes Do we want Support and Deliverance Nahum 1.7 The Lord is good a strong hold in the day of trouble and he knoweth them that trust in him Do we feel the Burden of Sin or do we fear the Wrath of God Psal. 86.5 For thou Lord art good and ready to forgive When his old Sins troubled him Psal. 25.7 Remember not the sins of my youth nor my transgressions according to thy mercy remember me for thy Goodness sake O Lord. Do Enemies insult and boast and threaten much Psal. 52.1 Why boastest thou thy self in mischief O mighty Man the Goodness of God endureth continually Tho' they have never so much Might and Power and do never so much machine against you yet they cannot take away the Goodness of God therefore you have no Cause to be discouraged God may seem to break down the Hedge and forget his poor Servants and leave them as a Prey to their Enemies yet he changeth not his Affection to them In the Agonies of Death here 's our Cordial and Support Austin when he came to dye had this Speech to those that were about him Non sic vixi ut me pudeat inter vos vivere nec mori timeo quia bonum habeo Dominum I have not so lived as that I should be ashamed to live among you and I have not so believed as that I am afraid to dye for I have a good God This supports us and is a very great Cordial to our Heart he is a good God to all that put their trust in him II. VSE Let it move all to Repentance Rom. 2.4 Despisest thou the riches of his Goodness and forbearance and long-suffering not knowing that the Goodness of God leadeth thee to Repentance God is Good but not to those that continue in their Sins There is Hope offered O come try see how good he will be to you Psal. 34.8 O taste and see that the Lord is good blessed is the man that trusteth in him If Goodness be despised it will turn into Fury In point of Gratitude the Goodness of God should melt our Hearts into Godly Sorrow for Sin The kindness from Men melteth us it is as Coals of Fire as Fire melts a thing and makes it capable of any Impression The Borrower is a Servant to the Lender God hath not lent but given us all that we have O let it break our Hearts with Sorrow that we should offend so good and Bountiful a God Saul had but a rough military Spirit yet when he heard how kind David had been to him in sparing his Life He lift up his voice and wept 1 Sam. 24.16 Methinks when we hear how good God hath been to us all our days this should make us ashamed of the Insolencies and Abuses we have put upon him Every Man will condemn him that wrongs one that never hurt him God hath done us no hurt but a great deal of good what will you Sin against God that is so good in himself and so good to all his Creatures and return Evil for all his Goodness to you I beseech you by the Mercies of God deal not so unkindly how can you Sin against him and abuse all his Mercies III. VSE Honour and Praise him for this in Word and Deed Psal. 118.1 O give thanks unto the Lord for he is good You all have tasted of the Goodness of God now what shall be done to the Lord for this Certainly we should be good and do good that we might imitate our Heavenly Father SERMON III. ON MARK X. 19 Thou knowest the Commandments do not commit Adultery do not Kill do not Steal do not bear False Witness Defraud not Honour thy Father and Mother IN former Discourses upon this Context you have heard of a necessary Question asked and that by a Young Man concerning the way to Eternal Life He doth not put it upon good Words or any thing less than good Works really to be done What good thing must I do that I may inherit Eternal Life Yet because he spoke in a Legal Sence Christ accommodates his Answer thereunto First he gives Answer to his Compellation Good Master and now to his Question To convince his Conscience and bring him to Brokenness of Heart and now remitteth him to his Rule 1. He mindeth him of his Pattern Why callest thou me Good there is none good but one which is God This Young Man had too high a Conceit of his own Goodness therefore Christ shews him that Originally and absolutely that Title belongeth to God only 2. He referrs him to his Rule Thô we be not so perfect as God is perfect yet if we answer our Rule the Law given to us it is enough for us Creatures and therefore the Young Man is put upon that Tryal Thou art not good as God is good so thou canst not be for God alone is good yet thou knowest the Commandments Do not commit Adultery c. Observe here 1. Christ directeth him to the Commandments for an Answer to his Question the Question was What must I do that I may inherit Eternal life Christ saith Thou knowest the Commandments c. That here is a direct Answer to the Question appeareth by comparing the Evangelists for we see Mar. 19.17 18. it is drawn Dialogue-wise thus If thou wilt enter into life keep the Commandments He saith unto him which Iesus said Thou shalt do no Murder thou shalt not commit Adultery c. If thou lookest to be saved by Doing keep the Law perfectly 2. For the particular Commandments he instanceth in those Commandments for his Tryal which were more apt to convince him of his Sin and of his Imperfection And here it is notable that they are all of the second Table Do not Kill do not commit Adultery c. And there is one Clause Defraud not that is left out in Luke and in Matthew instead thereof there is put this General Clause Thou shalt love thy Neighbour as thy self Mat. 19.19 Three Questions then are necessary for Explication 1. Why Christ referrs him to the Commandments 2. Why the Commandments of the Second Table are
one Be zealous to reduce them from their errours Let there be a hatred of Popery and a Pity to Papists a hatred of Abomination but not a hatred of Enmity Prov. 29.27 An unjust man is an abomination to the just and he that is upright in the way is abomination to the Wicked A Sermon Preached November 5. 1676. Micah 6.5 O my People remember now what Balak King of Moab consulted and what Balaam the Son of Beor Answered him from Shittim unto Gilgal that ye may know the Righteousness of the Lord. THese words are a part of God's Plea against Israel for their ingratitude in departing from their obedience to him Their backsliding had raised an Evil report upon God as if he were harsh and severe and had not dealt well with them Therefore God justifieth his Providence what injury had he done to them wherein had he wearied them What had they to lay to his charge verse 3. Oh my People what have I done to thee and wherein have I wearied thee Testifie against me The matter concerneth us for the General Sin of this Nation is that we are grown weary of God but we have as little reason as they had injuries he had done none to them but on the contrary vouchsafed many rare and singular favours He instanceth first in his redeeming them from Egypt where they were dealt with as Slaves and Bond-men vers 4. For I brought thee up out of the Land of Egypt and redeemed thee out of the House of Servants Surely a deliverance from Spiritual or Temporal Bondage should be an Eternal bond upon us to be for God The Second instance is his Conduct of them in the Wilderness under Moses and Aaron vers 4. And I sent before thee Moses Aaron and Miriam When God giveth a People such Governors both in Church and State who do not only adhere to true Religion but countenance it in others yea set their whole heart to propagate it it is a great mercy not to be forgotten The Third Instance is that in the Text his bringing them into Canaan notwithstanding the designs to root them out by the way O my People remember now what Balak King of Moab consulted c. In which words 1. Observe the matter what is recomended to their remembrance in two things First The Plot betwixt Balak and Balaam Secondly The many good things that fell out between Shittim and Gilgal 2. The End why it is recommended to their remembrance that ye may know the righteousness of the Lord. First For the Matter First The plot between Balak and Balaam 1. What Balak consulted how to ruine Israel and bereave them of God's favour and protection Therefore he sent for Balaam to curse them hoping that by this Wizards Inchantments and Predictions the matter would be easie 2. What Balaam Answered 1. Somewhat by way of Prophesie 2. Somewhat by way of Counsel 1. By way of Prophesie he found that to curse Israel was a fruitless endeavour and God over ruled his Tongue to bless them 2. By way of Counsel he perswaded Balak to feast them to induce them to Idolatry and Fornication 2. The Second part of the matter which is commended to their remembrance is what happened between Shittim and Gilgal Shittim was the place where they went astray after Baal-Paeor Numb 25.1 And the place where they did abide until after Moses his Death And from whence Ioshua removed them to Iordan where they passed over to Gilgal and there the Lord renewed his Covenant with them by Circumcision Iosh. 5.2 Therefore the Lord willeth his People here to remember the things that befel them from Skittim to Gilgal What these things were may be seen by the History following 1. Though many warped and committed such hainous whoredoms with Baal-Paeor the State and Body of the Church was still preserved 2. That God led them on dry foot through Iordan and at length brought them into Canaan the Land of promise And 3. there anew confirmeth his Covenant with them And 4. the slaying of Balaam their pernitious enemy in the intervail between their going from Shittim to Gilgal Numb 31.8 Balaam also the Son of Beor they slew with the Sword Secondly The end That ye may know the righteousness of the Lord. It implyeth here both his Mercy and his Fidelity His Mercy which strove with their wickedness and overcame their evil with his goodness His faithfulness in keeping his Covenant and his Promises for though some of the People did Perish for that they fell into this wickedness with Baal-Poeor yet those that cleaved to the Lord remained alive This was just as they were entring into the promised Land Doct. That old Mercies especially National Mercies should not be forgotten that we may know God's uprightness in keeping his Covenant and Gracious Promises 1. I shall give you an account of this Instance of mercy which the Text offereth 2. What observations may be thence deduced 3. Why such kind of mercies should not be forgotten First To give an account of this Instance of Mercy in the Text 1. What Balak consulted Let us state his design for this Plot that he laid was most dangerous and wicked and the most likely to obtain his desire For if he could have obtained from God a Curse upon Israel he might soon have vanquished them There are many ways which the Devils Instruments take to mischief Religion Sometimes by fomenting and promoting divisions among themselves that they may first ruine one another and then become a Prey to their common Adversaries Gal 5.15 If ye bite and devour one another take heed that ye be not consumed one of another It beginneth in calumniating and defaming one another And then within a while it breaks out into open fewds and that breedeth mischief and persecution The Devil hath an hand in all this And many times his instruments as Sanballat and Tobiah set up a party among the Iews to weaken their hands in the work Nehem. 6. Sometimes by sowing divisions between them and their rulers The Devil knoweth what an advantage it is to Religion to have the countenance of Princes and on the other side how jealous they are of their Authority and Prerogatives Therefore by his instruments he seeketh to prejudice and prepossess them against those that profess Religion in strictness and Power Thus Amaziah the Priest of Bethel sent to Jeroboam the King of Israel saying Amos hath conspired against thee in the midst of the house of Israel and the Land is not able to bear all his words Amos 7.10 As if he had inticed the People from their Duty and made them enemies to his Authority And this by clancular insinuation when Amos was neither called nor heard So Saul against David 1 Sam. 24.9 Wherefore hearest thou Mens words saying Behold David seeketh thy hurt So Haman against the Iews Esther 3.8 There is a People scattered abroad and dispersed among the People in all the Provinces of thy Kingdom and their Laws are
they erred not The Prophet is to be excused because the intention of David's zeal was good and a meet expression of his thankfulness to God God himself liked of the intention in it self 1 Kin. 8.18 The Lord said unto David my Father Whereas it was in thy Heart to build an House unto my name thou didst well that it was in thine Heart And besides he might tell him The Lord is with thee from former observation God had accompanied David with his Spirit and Blessing in all his enterprises Well then this he said not by Divine revelation but of himself Herein he was faulty that he consulted not with God And it teacheth us this lesson that in all businesses of moment and concernment to God's glory we must ask God's leave and counsel and blessing Prov. 3.5 6. Trust in the Lord with all thine Heart and lean not to thine own understanding In all thy ways acknowledge him and he shall direct thy paths 3. The next thing observable is the Lord 's rectifying the Prophets mistake by a special revelation from v. 4. to v. 17. Wherein the Lord recapitulateth the several favours and honours he had put upon his servant David with promises of blessing upon his Family but denyeth him this one honour of putting his designs in execution of building him an house because that was reserved for his Son a more peaceable Prince and whose hands were not defiled with blood And it teacheth us this lesson that we should be content with those other honours and favours which we have received at God's hands though he in his wise providence deny us the liberty of perfecting some enterprises which we have designed for his glory If God cut us off in the midst of our service or interrupt us in our work he knoweth how to carry it on by others and 't is a mercy that we have had his presence hitherto in former services God had been with David whithersoever he went but would not allow him to build him an House 4. David's carriage upon this message ver 18. He went and sate before the Lord or abode in his presence and expresseth himself both by way of praise and prayer 1. Praise in the 18 19 20. to the end of the 24th verse Acknowledging that all his goodness to him and his people came from his mercy and truth for his words sake and according to his own heart to fulfil his Covenant and his self-inclination to do good Admiring the greatness of these favours to such an unworthy creature as himself Who am I O Lord and what is my House that thou hast brought me hither c. And is this the manner of man O Lord God c. 2. Prayer from the 25th verse to the end Wherein he beggeth a performance of the things promised Shewing that he should not dare to ask and expect these things if God had not prevented him by his Word Thou hast revealed to thy Servant saying I will build thee an house therefore hath thy servant found in his Heart to pray this prayer unto thee In which words there is a Directory for prayer And 1. The qualification of the person Thy Servant 2. The sincerity of the prayer Hath found in his Heart 3. The instance and vehemency of it in the doubling of the words not simply to pray but to pray this prayer Jam. 5.17 He prayed earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He prayed in his prayer 'T is one thing to say a prayer another to pray a prayer 4. His reverence Vnto thee Or as 't is more emphatically repeated 1 Chron. 17.25 Therefore thy Servant hath found in his heart to pray before thee When we set our selves as before the invisible God And that may be part of the meaning of the phrase used ver 18. he sate before the Lord. But the main circumstance which I shall insist upon is that Found in his Heart Doct. That the Birth-place or proper rise of Prayer is in the Heart Or whatever prayer we pray to God must be found in our Hearts before it be uttered with our Tongues I. I shall inquire concerning the sense and meaning of this expression what it is to find a prayer in our hearts That implieth two things when we pray as inclined and pray as incouraged And so David must be interpreted here I have found in my Heart that is I am inclined by a due esteem and desire of the blessing promised For he admireth it and was exceedingly ravished with the thought of it that God should have such respect to his House and Family Again I have found in my Heart that is I am incouraged by the Lord's goodness and the experience of his blessing and the assurance of his promises So in every general case all that would pray must find in their Hearts to pray to God that is be inclined and be incouraged 1. We are inclined or stirred up to pray for such good things as we ask of God 1. By a sense of our wants Iam. 1.5 If any man lack wisdom let him ask of God And Heb. 4.16 Let us come boldly to the Throne of Grace that we may obtain mercy and find Grace to help in a time of need Our addresses to God must begin in a broken hearted sense of our own wants otherwise 't is but an empty careless formal way of praying We have a quick and tender feeling in all bodily necessities the worst will express themselves sensibly enough in such cases Hos. 7.14 They have not cried unto me with their Hearts when they howled upon their Beds they assemble themselves for Corn and Wine and they rebel against me Those that rebelled against God howled upon their Beds for Corn and Wine as Beasts will make their moan when pinched with hunger but in Soul necessities we are not so sensible And prayers put up without sense of want and need are but dead and lazy Many think their condition so good that they need not trouble God about it but they can manage it well enough themselves and therefore either pray not at all or without poverty of Spirit and their Prayers are but an empty complement to God But now a Godly man is sensible of his daily necessities he is kept poor in Spirit and seeth that he cannot subsist a minute without God and that he is environed with dangers and obliged to a multitude of duties which require assistance from above that Satan is continually tempting and he is continually sinning and so he needs daily pardon and daily sustentation as well as daily bread Give us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this day our daily bread Mat. 6.11 And that if he should forget to pray to God he should forget to bid himself good morrow or good day In short the more men exercise themselves unto godliness the more their necessities and wants will be discovered to them Painted fire needeth no fuel but real fire must still be supplied with matter for it to feed upon 2. An esteem
others to whom he hath not the like respect or relation He debateth with them in measure or with much moderation meting out their sufferings in a due proportion Isai. 27.8 In measure when it shooteth forth thou wilt debate with it he stayeth the rough wind in the day of the east wind He dealeth with them as a Father with others as a Judge with the one out of love with the other out of vindictive wrath Ier. 10.24 O Lord correct me but with Iudgment not in thine Anger lest thou bring me to nothing With his people not according to the strict rule of Law and Justice but according to his Wisdom and Love And Lastly because he soon relenteth Ier. 31.20 Is Ephraim my dear Son is he a pleasant child for since I spake against him I do earnestly remember him still therefore my bowels are troubled for him I will surely have mercy upon him saith the Lord. What! is my dear Son my darling Child in such a sad condition Are these the Moanings of Ephraim Surely I am mindful of him my Bowels are towards him as those of a Mother towards her tender Child Thus God sheweth himself a Father IV. The qualification of the persons to whom God maketh this promise in the context They that feared the Lord and thought upon his name Those whom God owneth for his peculiar people See the same qualification Psal. 103.13 Like as a Father pitieth his children so the Lord pitieth those that fear him 1. It is necessary for them For the best need to be spared as a Father spareth his own Son that serveth him or else what would become of them If they were not under such a pardoning Covenant How could they maintain any peace in their own Souls being guilty of so many daily failings which they resent more tenderly than others do fouler faults And that they are also more sensible of the effects of his Anger in his Providence for they dare not despise the chastening of the Lord but have a greater reverence for their Fathers Anger than the rest of the world have and therefore the Lord expresseth his Indulgence for their comfort and satisfaction Those that walk most closely with God and exactly according to Rule need Peace and Mercy Gal. 6.16 As many as walk according to this rule peace be on them and mercy and upon the Israel of God We still stand in need of Mercy free and undeserved Mercy that our failings may be pardoned our Persons and Duties accepted our Afflictions moderated and we may be accepted and go to Heaven at last 2. It is peculiar to them There is a conditional offer of Pardon to the wicked if they will repent but Fatherly dealing and Indulgence is assured to those who are admitted into God's Family He hath a paternal affection towards them and they have filial dispositions towards him And though he doth express his common Goodness and Bounty to all his Creatures yet his Special and Fatherly Love is to his Saints to whom he hath given a new Being and an Holy Nature The whole Commerce that is between God and them on God's part is Fatherly on their part Child-like on God's part in a way of Grace and Love pardoning their Sins and Frailties and their carriage is loving and obedient unto God Love is at the bottom of God's Dispensations towards them and at the bottom of their Duty unto God He loveth them as a Father and they love him as dear Children Fatherly benefits are fullest sweetest and surest and filial Duty is the choicest Now those that are not Children cannot look for a Child's portion Certainly the obstinate and impenitent are excluded Deut. 29.20 The Lord will not spare him but the Anger of the Lord and his jealousie shall smoke against that man and all the Curses that are written in this Book shall lie upon him But if any fear him and serve him they may hope for his Mercy Psal. 147.11 The Lord taketh pleasure in them that fear him in those that hope in his mercy They that live in a constant Obedience to his Commands and an Holy Trust and Affiance in him not by any tenure of Merit in themselves but free and undeserved Mercy in him they are spared they are accepted yea they are Blessed and God delights in their welfare 3. It is congruous proper and suitable For this is God's end in sparing that he may be reverenced and feared Psal. 130.4 But there is forgiveness with thee that thou mayst be feared He intended forgiveness as a new foundation of Obedience Love and Thankfulness that we should love him more because forgiven Be the more Holy because pardoned as she loved much because much was forgiven her Luke 7.47 Contempt and commonness of Spirit in dealing with God is the worst use we can make of it Therefore if there be no love to God nor reverence of him nor delight in him if you take the more liberty to Sin upon an hope that God will spare you and not be so severe to you though you indulge your selves in pleasig the Flesh These abuse his Grace and turn it into wantonness some more openly others more secretly as they are leavened with this Teint they draw incouragements from it to Sin and Folly whereas the true temper is to fear the Lord and his goodness Hos. 3.4 To have a deeper Reverence of God because of his Goodness in the new Covenant and his pardoning Mercy should be the great ingagement to Gospel-obedience 1. Use Is Caution and Warning to the People of God that they do not entertain jealousies of God as one that watcheth all opportunities and advantages against us to punish us as if he seemed to be glad at our halting No this is a Blasphemy against his Holy and Gracious Nature and a flat contradiction to the discoveries and expressions of his Love in his Covenant Yet such Thoughts are wont to haunt us Iob's words import little less Iob 4.16 17. For now thou numbrest my steps Dost thou not watch over my sin My transgression is sealed up in a bag and thou sewest up mine iniquity He speaketh as if God severely marked and would strictly call his people to an account for all their sins This apprehension of God's severe dealing is very natural to us in our sore Affliction For Iob so speaketh as if God had strictly marked all his Sin and kept the Record sealed up in a Bag to make out his Process against him Obj. But what other Thoughts can we have when Troubles come thick and threefold and God seemeth to be reckoning with us for our Transgressions Answ. 1. God's sparing Mercy may sometimes be concealed and not alway visibly expressed to the Sense of the Believer and Faith should see Mercy in God's Heart when his Hand is heavy and smart upon us Iob 10.13 These things hast thou hid in thine heart I know that this is with thee What things Life and Favour and Gracious Supports and Visits of
I shall tell you what Application there must be if we cannot attain to Assurance There are three degrees of Application beneath Assurance 1. Acceptation of God's Offer that is one degree of Application Iob 5.27 Hear it and know thou it for thy good Put in for these Hopes and take God on his Word stipulate with him and undertake thy part of the Covenant upon a confidence God will not fail thee As Moses when the Book of the Law was read Exod. 24.6 took half the Blood and sprinkled it on the Altar to shew that God undertook to bless them and ver 8. the other half he sprinkled on the People by which they were engaged to obey There must be in all Christians the Answer of a good Conscience 1 Pet. 3.21 2. Adherence Stick close to this Hope in a course of Obedience If we do God's Work we shall not fail of Wages 1 Cor. 9.26 I therefore so run not as uncertainly so fight I not as one that beateth the Air. 3. Affiance noting waiting upon God tho with some Doubts and Fears for the Revelation of this Glory Tho you cannot say It is yours yet wait with hope till your Change come looking for the Mercy of Christ so that you durst venture your Soul in that Bottom This is committing our Souls to him in well-doing as to a merciful and faithful Creator 1 Pet. 4.19 You put your Souls into God's Hands that made them 3. Expect it This is the formal Act of Hope which is pressed in the Text. This Hope and Expectation of Blessedness is the Strength of the inward Man The Devils have a Faith but because it is without Hope it yieldeth no Refreshment James 2.19 Thou believest that there is one God thou dost well the Devils also believe and tremble The word signifies such a trembling as the raging of the Sea it is a Light that does not refresh but scorch There would be Comfort in Hell if there could be Hope there It is the Duty now in season here we must expect Rom. 8.24 We are saved by Hope In Innocency there was little or no use of Hope and in Heaven there will be none at all the Object of Man's Happiness will be present and enjoyed but now all is to come we have only a Taste and Pledg to make us long for more and expect more Faith by Hope maketh them present Substance Heb. 11.1 Faith is the Substance of Things hoped for Things of Eternal Life seem as a Shadow and Fiction to a carnal Heart This Hope is an earnest Elevation of the Mind to look for what Faith counteth real Vse 3. To direct us how to look for this blessed Hope 1. Consider it Hope is a temperate Extasy a Survey of the Land of Promise As God said to Abraham Gen. 13.14 15. Lift up now thine Eyes and look from the Place where thou art Northward and Southward and Eastward and Westward For all the Land which thou seest to thee will I give it and to thy Seed for ever So Psal. 48.12 Walk about Zion and go round about her tell the Towers thereof It is a great Advantage to think often of Heaven it maketh it present to us Heaven deserveth our best Thoughts We should always do it in the Morning it were a good Preservative to keep us from being under the power of present things Psal. 17.15 I shall be satisfied when I awake with thy Likeness In some special Seasons doth Hope set the Mind a-work in times of Trouble and present Sufferings we enjoy a happy Dedolency the Mind is untouched whatever the Body suffereth When we are summoned to the Grave and bodily Sicknesses put you in mind of Death when Sense and Speech fail the Love of God never fails this pale Horse is sent from Christ to carry us to Glory and though we go down to the Grave to converse with Worms and Skulls this Hope may comfort us Iob 19.26 27. And thoug◠after my Skin Worms destroy this Body yet in my Flesh shall I see God whom I shall see for my self and mine Eyes shall behold and not another tho my Reins be consumed within me 2. Long for it Hope cannot be without Groans Every day wind up your Affections for here is nothing but Conflicts and Sorrows Love to Christ cannot be without him it will never be content Nature desires Perfection Col. 3.1 2. If ye then be risen with Christ seek those things which are above where Christ sitteth at the right Hand of God Set your Affections on Things above not on Things on the Earth There is our God our Christ our Rest Where your Treasure is there will your Heart be also Mat. 6.22 not only the Mind but the Heart what we are much thinking of the Desires will be working that way The new Nature cannot be without these Desires every thing tendeth thither whence it came Eph. 1.3 Who hath blessed us with all spiritual Blessings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in heavenly Places God sits in Heaven that dispenseth Grace Christ that conveyeth it thence come our Mercies Comforts and Joys therefore it is against the tendency of the new Nature not to be tending thither where Christ is who is our greatest Happiness There is your Father your elder Brother the best of the Family and your spiritual Relations whom you most valued the best Company is in the other World Here you have Maintenance as in a foreign Land but there is your Interest and Estate How unworthy soever we are there is infinite Mercy to give it there it acts like it self infinite Merit to purchase it there we receive the full Fruits of our Redemption and the present Fruits of the Spirit are the Earnest of it as an Earnest is something in part of a greater Sum. 3. Wait for it There are Groans of Expectation as well as of Desire You have a fair Charter granted by God the Father written with the Blood of Christ sealed by the Spirit To make your Expectation more firm consider 1. Christ's Goodness and Mercy Looking for the Mercy of our Lord Iesus Christ unto eternal Life Jude v. 21. He never discovered any backwardness to thy Good or inclination to thy Ruin 2. God's Faithfulness Heb. 9.18 19. That by two immutable things in which it was impossible for God to lie we might have strong Consolation God stands more on his Word than on Heaven and Earth If an honest Man has made a promise of any thing he will make it good much more may we depend on the faithful God 3. God's Power If our Souls were in our own keeping we might fear but we are kept by the Power of God through Faith unto Salvation 1 Pet. 1.5 Abraham being perswaded of God's Power against Hope believed in Hope Rom. 4.18 4. Christ's Merit and Intercession Rom. 8.34 Who is he that condemneth It is Christ that died yea rather that is risen again who is even at the right Hand of God who also maketh
it to lie under the Wrath of God for ever and ever We were involved in the same Guilt in the same polluted Mass with others therefore we might be bound up in the same Bundle to be cast into Hell as well as they Why are we taken and others left to perish O bless God for this that we are as Brands pluck'd out of the Burning we are bound up in the same Guilt and Misery Zech. 3.2 Is not this a Brand pluck'd out of the Fire Though you feel the smart of the Rod upon your Backs remember this is nothing to Hell Damnation and Wrath to come And this is given to prevent that 1 Cor. 11.32 VVhen we are judged we are chastned of the Lord that we should not be condemned with the VVorld What cause have we to bless God that we may think of Hell as a Danger that we have escaped by Christ But then for Heaven the positive part of this Blessedness you have a Right tho not an actual Enjoyment Sometimes Heaven is said to be kept for us and sometimes we are said to be kept for Heaven 1 Pet. 1.5 VVho are kept by the Power of God through Faith unto Salvation Christ holds Heaven in our Right in our Stead and in our Names and we are kept by the Power of God for Heaven Again Heaven is prepared for us Matth. 25.34 Come ye blessed of my Father inherit a Kingdom prepared for you from the Foundation of the VVorld And we are prepared for Heaven Rom. 9.23 And that he might make known the Riches of his Glory on the Vessels of Mercy which he had afore prepared unto Glory 2 dly The greatness of your Engagement to all the Persons of the God-head 1. To God the Father Admire the Love of God that poor Worms should be so exalted that a Clod of Earth should shine as the Sun that those dark and impure Souls of ours should be purified and glorified God could not satisfy himself with temporal Kindness with loving us for a while but he must love us for ever Psal. 103.17 The Mercy of the Lord is from Everlasting to Everlasting to them that fear him From Eternity to Eternity God is God and our God Nay and small things would not content him but we must be interessed in a compleat Blessedness 1 John 3.1 2. Behold what manner of Love the Father hath bestowed upon us that we should be called the Sons of God! Beloved now are we the Sons of God but it doth not yet appear what we shall be but we know that when he shall apappear we shall be like him for we shall see him as he is O we should often work this upon our Hearts the great Love of God in predestinating us to such a Glory There is a great deal of Mercy laid out upon us during our Pilgrimage but more laid up for us Psal. 31.19 O how great is thy Goodness which thou hast laid up for them that fear thee O the greatness of Love Infinite Mercy sets it self a-work to see what it can do for Man a poor wretched Creature a thing of Yesterday a Rebel an Enemy to God think of it we may but we cannot express it to the full The least of God's Mercies is more than we can acknowledg and deserves praise much more this full Portion for here God sets himself to make a Creature as happy as it is capable The Lord hath gone to the utmost in nothing but his Love he never shewed so much of his Wisdom and Power but he could shew more but he hath no greater thing to give us than Himself and his Christ he cannot love us more there can be no more done there can be no higher Happiness than the eternal enjoyment of Himself All the Promises of the Word comes short of what you shall enjoy That which Paul saw and heard in Heaven in his Extasy were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words that could not be uttered 2 Cor. 12.4 The Scriptures that are sufficient to make the Man of God perfect here profess an Insufficiency Weakness and Imperfection when they come to speak of Heaven and the Glory of it 1 Cor. 13.9 For we know in part and we prophesy in part is spoken with respect to Heaven and Happiness to come there the Scripture can speak but in part there are no Words nor Notions in the World sufficient to express what God hath provided and we have not Ears to hear it All the Notions now we have of things must be taken from what is obvious to sense and present apprehension and therefore certainly because Heaven surpasseth all that hath been we cannot apprehend the Glory of it The Scripture leaves it rather to be admired in silence there are Joys unspeakable there is no Language intelligible to us that is fit to represent Heaven O then admire the Love of God the Father that hath provided such great things for us 2. Consider how deeply we are engaged to Jesus Christ to deliver us from Wrath to come He himself was made a Curse and tasted the Vinegar and Gall Gal. 3.13 Christ hath redeemed us from the Curse of the Law being made a Curse for us Something he suffered that answered Wrath to come In Hell there is poena damni and poena sensus the Loss and the Pain and Sense of God's Wrath. The Lord Christ had for a while the suspension of the Joys and actual Consolation of his Divine Nature a loss that cannot be imagined Mat. 23.46 My God my God why hast thou forsaken me there 's his Loss Then he had an actual feeling of the Wrath of God therefore he saith Mat. 27.38 My Soul is exceeding sorrowful even unto Death there was his Sense of Pain He was forsaken that we might not be separated from God for ever and his Soul was heavy to the Death that we might not be cast into Eternal Burnings Then for the positive Part that we might have Everlasting Glory Christ left his Heaven that we might enjoy ours he came from Heaven and is gone to Heaven again and will come from Heaven the second time and all to bring us thither with the more triumph so that going and coming coming and going he is still ours He came at first out of the Bosom of God to establish the Merit and pay the Price for our Glory God sold it not at an easy Rate the Blood and Agonies and Shame of the Son of God must go for our Glory it was no easy matter to bring sinful Creatures so near to God The Lord would not so much as treat with Apostate Angels when once they were Sinners they were no more to remain in his Presence nor to come near him but they were cast out of Heaven The Door was shut against sinning Creatures but Christ came to open it Christ came to open Paradise that was guarded with a flaming Sword he catched the Blow that we might have Communion with God and therefore he sueth it out as
Sins may be blotted out when the times of refreshing shall come from the Presence of the Lord Acts 3.19 Then it is of Use to make you constant in walking in the Fear of the Lord Eccles. 12.13 14. Fear God and keep his Commandments for this is the whole Duty of Man For God shall bring every Work into Iudgment with every secret thing whether it be good or whether it be evil Especially it is an Engagement to Faithfulness in your Calling especially Ministers 2 Cor. 5.9 Wherefore we labour that whether present or absent we may be accepted of him Again it urgeth you to keep the Commandments Christ will bear you out Keep this Commandment without Spot unrebukable until the appearing of our Lord Iesus Christ 1 Tim. 6.14 And then it presseth to Diligence He comes with Crowns in his Hands to reward all that are faithful to him 1 Pet. 5.4 And when the chief Shepherd shall appear ye shall receive a Crown of Glory that fadeth not away 2 Tim. 4.1 I charge thee therefore before God and the Lord Iesus Christ who shall judg the quick and the dead at his Appearance and his Kingdom 1 Thess. 2. â—9 For what is our Hope or Ioy or Crown of rejoicing Are not even ye in the Presence of our Lord Iesus Christ at his Coming The Day of Judgment respects our Callings especially as Ministers Christ's Officers must give an Account and in whatever Condition God hath set us in wherein he expects a Trial of our Faithfulness we are to consider what we must do SERMON XVIII TITUS II. 13 Of the Great God and our Saviour Iesus Christ. I Come to the Description of the Person who shall appear who is described by a Title of Power and a Title of Mercy and Love because in Christ's Person there is Greatness and Goodness mixt for he is called the great God there is his Attribute of Power and Majesty and then there is a comfortable Name and Title Our Saviour That both these Titles do belong to the same Person the Fathers have abundantly proved against the Arians In the Original there is but one Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that greaâ— God and our Saviour We have just such another Expression 1 Cor. 15.24 He shall deliver up the Kingdom to that God and Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to God even the Father So here the great God and Saviour that is the God that is the Saviour Besides there is another Argument that the Words must be referred to the same Person because it is never said any where the Father doth appear but only Jesus Christ and therefore the Appearance of the great God must needs be applied to Jesus Christ. I shall handle these Titles conjunctly and severally I. Look upon them conjunctly and together and there you may observe the mingling of Words of Power and Words of Goodness and Mercy in Christ's Stile and Title I observe it the rather because it is often found in Scripture But for what Reasons are these Titles of Mercy and Power thus mingled and coupled together 1. For the Comfort of the Saints to shew that Christ in all his Glory will not forget himself to be a Saviour At the Day of Judgment when he comes forth like the great God with all his Heavenly Train then he will own us and will be as tender of us as he was upon the Cross. The Butler in his Advancement when he was at Court and well at Ease forgot Ioseph in Prison but Christ in his Advancement doth not grow shy and stately We may have Boldness in the great Day for he will not only come as the great God but also as our Saviour We have the like Expression Heb. 8.1 2. We have such an high Priest who is set on the right Hand of the Throne of Majesty in the Heavens And what follows a Minister of the Sanctuary Jesus Christ certainly had a gracious Welcome into Heaven and was exalted by the Father but even now he is our faithful Agent in Heaven This is made to be the Excellency and Height of his Condescention that he came in the Form of a Servant in the Fashion of an ordinary Man poor and despicable then he came to do the Church Service and now he is gone to Heaven in all his Glory still he is there as a Servant as one that is to negotiate with God for holy things to tender our Prayers to the Lord and to pass out Blessings to us this is Christ's Imployment in Heaven 2. To shew the Mystery of Christ's Person in whom the two Natures meet there is not only the Majesty of the God-head but also the humane Nature by which he claims Kin of us I observe it because the Scripture takes notice of it Isa. 9.6 To us a Child is born to us a Son is given and the Government shall be upon his Shoulder and his Name shall be called Wonderful Counsellor the mighty God the everlasting Father the Prince of Peace What a Mixture of Titles is here He is called a Child yet the everlasting Father Wonderful yet the Counsellor one that is intimate with his People he gives sweet Counsel to them He is called the mighty God and then presently the Prince of Peace Christ's Person is the greatest Mystery and Riddle in the World he is God and yet Man He is as the Apostle saith Heb. 7.3 Without Father and without Mother as Melchisedec yet he had both Father and Mother a Father in Heaven and a Mother upon Earth He was without Mother as to his Divinity and without Father as to his Manhood Another Place where the same Method is observed Zech. 13.7 Awake O Sword against my Shepherd and against the Man that is my Fellow He is called the Man but yet God calls him his Fellow our Brother and God's Son There are so many Mysteries that meet in Christ's Person that under the Law he could not be figured and represented by one Sacrifice Levit. 16.15 21. There were two Sacrifices chosen to represent Christ there was the Goat to be slain for the Sin-Offering and then the Scape-Goat one was not enough because there are in Christ two Natures a God that could not die and a Man that could not overcome Death The Goat that was slain shewed he was crucified in the Flesh and the Goat that was let go shewed that he did yet live by the Power of God 2 Cor. 13.4 For though he was crucified through Weakness yet he liveth by the Power of God Or as another Apostle hath it 1 Pet. 3.18 Being put to Death in the Flesh but quickned by the Spirit There was his humane Nature as he was Man that he might die to answer the Goat that was slain then his Divine Nature that he might live and overcome Death 3. To compare his two Comings and to show that Christ doth not forget his old Work His first Coming was in Humility to save not to judg Iohn 12.47 I
Here is God to satisfy us There is an infinite Latitude in the Object of Faith Father Son and Holy Ghost with all their Powers and Capacities to do us Good No Pain so great but he can mitigate or remove it no Danger so dreadful or so likely but he can prevent it no Misery so deep but he can deliver us from it no Enemies so strong but he can vanquish them no Want that he cannot supply Gen. 17.1 The Lord appeared to Abraham and said unto him I am the Almighty God walk before me and be thou perfect When we have a Want that God cannot supply or a Sickness that God cannot cure or a Danger that he cannot prevent or a Misery that he cannot remove or can produce any Enemies or Creatures that are too hard for God then we have leave to yield to Trouble and Despondency of Heart Chuse God as your Portion and chief Happiness and you shall want nothing Psal. 23.6 Surely Goodness and Mercy shall follow me all the Days of my Life Surely could we more believe in God our Hearts would be more ballanced and kept steady not tost up and down with various Occurrences Whatever falleth out we have a God still to rejoice in and depend upon Habak 3.18 Yet will I rejoice in the Lord I will joy in the God of my Salvation He supposeth himself not only in some necessity but in extremity not only kept bare but reduced to nothing 2 Cor. 6.10 As sorrowful yet alway rejoicing as poor yet making many rich as having nothing and yet possessing all things You have all things in him 2. Here is Christ as Mediator We have great Advantage by that Consideration 1. Hereby we see God in our Nature and so nearer at hand and ready to help us and more accessible for us to come at than as God considered in the mere Deity John 1.14 The VVord was made Flesh and dwelt amongst us God is come down and become our Neighbour yea like one of us Bone of our Bone and Flesh of our Flesh. Though he has removed his Dwelling again into Heaven yet it is for our sakes our Nature is there though our Persons be not He is sat down as our Agent Heb. 8.1 VVe have such an High-Priest who is sat on the right Hand of the Throne of the Majesty in the Heavens Heb. 4.15 For we have not an High-Priest which cannot be touched with the feeling of our Infirmities but was in all Points tempted like as we are yet without Sin God in our Flesh will not be strange to us We are bidden Isa. 58.7 not to hide our selves from our own Flesh. Gen. 29.14 And Laban said unto him Surely thou art my Bone and my Flesh and he abode with him 2. In the Mystery of Redemption all the Divine Persons put themselves in an Order for our Faith to take hold of Faith may close with any one of the Persons of the Blessed Trinity provided we divide not the Divine Essence in our Thoughts But in the Mystery of Redemption all is made obvious and handy to our Faith The Father considered as the Fountain of the Deity to whom we come for Grace and Mercy The second Person clothed with our Flesh through whom we come Being assisted and enabled to come by the Holy Spirit who is the third Person Eph. 2.18 For through him we both have an Access by one Spirit unto the Father This is that full and satisfying Object with which Faith closeth when it acteth most distinctly In the Father there we see original Love or original Authority and infinite free Grace Iohn 3.16 For God so loved the VVorld that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting Life In the Son everlasting Righteousness and Redemption Heb. 9.12 Neither by the Blood of Goats and Calves but by his own Blood he entred in once into the holy Place having obtained eternal Redemption for us In the Spirit infinite Virtue and Power for the applying of Christ's Purchase for he createth a new Spirit in us he createth the Fruit of the Lips Peace Peace It is God that must be satisfied and by God must this Satisfaction be made and by him that is God must this Satisfaction be applied before we can have the Comfort of it You have all in one Verse 1 Pet. 1.2 Elect according to the fore-knowledg of God the Father through the Sanctification of the Spirit unto Obedience and the sprinkling of the Blood of Iesus Christ. So ver 21 22. VVho by him do believe in God that raised him up from the Dead and gave him Glory that your Faith and Hope might be in God seeing ye have purified your Souls in obeying the Truth through the Spirit In the Father we see Elective Love in the Son there is full Redemption and by the Spirit effectual Application The Father appoints Blessedness to us the Son purchaseth it for us and the Holy Ghost carrieth it on powerfully and invincibly The Salvation of poor Sinners is a Work wherein all the Persons of the blessed Trinity are engaged and do concur therein by a several distinct personal Operation Surely that is a noble Work wherein such Agents are imployed and our Hearts must be raised to give equal Glory to all the Persons knowingly and distinctly and explicitely The Father out of his good Pleasure electing Sinners to Grace and Glory The Son by his Obedience and Suffering purchasing the same for them The Holy Ghost by his Power working Grace in them and preparing them for that Blessedness which the Father hath appointed and Christ hath purchased for them 3. In believing of Christ as Mediator our Troubles are stopped at the Fountain-head It is not the Wrath and Fury of the Creature but the Wrath of God which maketh us miserable and nothing can fully comfort us if God be apprehended as an Enemy or not fully reconciled to us Now God was in Christ reconciling the World to himself 2 Cor. 5.19 There was Enmity stopped God in our Nature suffering for us dying for us and paying a full Ransom for our Sins so that now all true Believers may draw nigh to him as a reconciled God for Christ hath merited Favour for all those who come to God by him 4. By believing in Christ as Mediator we may be assured of his purchase of Glory for us which is the great Cordial against all Trouble whatsoever 1 Thess. 5.9 10. For God hath not appointed us to Wrath but to obtain Salvation by Iesus Christ who died for us that whether we wake or sleep we should live together with him He biddeth them comfort one another with these Words ver 18. When a great Judgment is a coming upon Men because of their Sins a Believer is Affliction-proof because he hath secured his eternal Interests by Christ. Here our Lord Jesus telleth them he was going to Heaven to prepare a Place for them Whilst we flatter our selves with temporal
should be as much affected or rather more in receiving the Mercies than we were in asking them for before we only knew them by guess and imagination but then by actual feeling or experience of the Comfort of them But chiefly the Argument is That Justice-requireth it It is a kind of Theft and unjust Detention of what is anothers if in our Necessities we crave Help and afterward there is no more mention of God than as if we had these Blessings from our selves 2. God by his Precept commanding it and we in our Distress promising it he expecteth that there should be Thankful returns of the Mercies afforded to us That 's the second Argument God's Expectation Which must be interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becoming the Excellency of his Being One may be said to expect a thing de jure rightfully or de facto really and actually God knoweth that he hath to do with unthankful Creatures and that the stupid World will not take Notice of his Kindness therefore de facto actually he expecteth no more than is given him having a full and clear Prospect of all future Events But de jure of right he might expect So these Expressions are to be interpreted Luk. 13.7 These three years I come seeking fruit on this Fig-tree and find none So Isa. 5.4 When I looked it should bring farth grapes brought it forth wild grapes So we may fail his Expectation but still to our loss 2 Chron. 32.25 Hezekiah rendered not again according to the Benefit done to him for his Heart was lifted up therefore there was Wrath upon him and upon Iudah and Ierusalem All our Receipts call for a return and a return suitable which if we perform not God's Wrath is kindled against us and therefore a good Man should make Conscience of his returns Psal. 116.12 What shall I render unto the Lord for all his benefits towards me 3. It keepeth up the Intercourse between us and God which would be interrupted and broken off if we should discontinue our Addresses to him as soon as we have what we would have and when our Wants are supplyed God should hear no more from us By the Laws of Ezekiel's Temple the Worshippers were so required to go in at one door and out at another that none of them might at any time turn their backs upon the Mercy-seat Ezek. 46.9 but which way soever they entered they were to go away right against it God cannot endure Men should turn their backs upon him when their Turn is served Prayer and Praise still keep up Communion and Familiarity with God that still there may be a Commerce between us and him by asking all things and taking all things out of his hands Prayer and Praise are our continual Work Heb. 13.15 By him therefore let us offer the sacrifice of praise continually that is the fruit of our lips giving thanks unto his Name The supream Benefactor and Fountain of all Goodness must still be owned there must be a constant Course in it Some Mercies are so general and beneficial that they should be remembered before God every day and God is still blessing his People and by new Mercies giving new Matter of Praise and Thanksgiving 4. It continueth a Succession of Mercies for the more thankful we are for them the more they are increased upon us as an Husbandman trusts more of his precious Seed in fruitful Soils The ascent of Vapours maketh way for the descent of Showers The Sea poureth out of her fulness into the Rivers and they all return again into the Sea Psal. 67.5 6. Let the People praise thee O God! let all the People praise thee then shall the Earth yield her encrease and God even our God shall blâ—ss us Or when the Springs lye low we pour in a little Water into the Pump not to enrich the Fountain but to bring up more for our selves I do the rather observe it because it is not only true of outward increase but spiritual also Col. 2.7 Rooted and built up in him and established in the Faith as ye have been taught abounding therein with Thanksgiving If we give Thanks for so much Grace as we have already received it is the way to increase our store The reason why we do no more thrive in Grace or advance in the spiritual life is because we do no more give Thanks 5. In Thanksgiving all spiritual Graces are acted and promoted 1. Faith is acted in Thanksgiving when we see and own the invisible hand that reacheth out our Supplies to us All things come of thee and of thine own have we given thee 1 Chron. 29.14 Stupid and Carnal Creatures look to the next hand as if he that bringeth the Present were more to be thanked than he that sendeth it Hosea 2.8 She did not know that I gave her Corn and Wine and Oyl We are unthankful to God and Man but more to God because Blessings that come from an invisible Hand we look upon as things of Course and do not Praise the Giver Beasts own the next hand Isa. 1.3 The Ox knoweth his owner and the Ass his Master's Crib but Israel doth not know my People doth not consider 2. Love It is Love that doth open our Mouths that we may Praise God with joyful Lips Psal. 116.1 I will love the Lord because he hath heard the Voice of my Supplications and then Ver. 2. I will praise him as long as I live The proper Intent of Mercies is to draw us to God When the Heart is full of the sense of the goodness of the Lord the Tongue cannot hold its Peace Self-love doth more put us on Prayers but the Love of God on Praises therefore to seek and not to praise 't is to be lovers of our selves rather than of God 3. Hope is acted While we give Thanks for the very Graunt for the Promise for the Preparations with greater Assurance we expect what is behind as Abraham built an Altar in the Land of Canaan and offered Thanksgivings to God when he had not a Foot in the Countrey Gen. 13.18 4. Our Humility The humble Soul is most delighted in the Praise of God but the proud Soul in its own Praises They sacrifice to their Net and burn Incense to their Drag Habbak 1.16 Whilst others Sacrifice to God they deprive God of his Honour and Exalt any thing rather than the Author of Felicity they ascribe all to themselves whilst the others profess their Unworthiness of the least Mercies from God Gen. 32.10 I am not worthy of the least of all thy Mercies and of all the Truth which thou hast shewed unto thy Servant and 2 Sam. 7.18 Who am I O Lord God! and what is my House that thou hast brought me hitherto God is never exalted 'till the Creature be abased 6. It preventeth many sins As 1. Hardness of Heart and Security in enjoying the Blessings of God's common Providence These common Mercies point to the Author and discover their end
but as an Head Root He is your Righteousness 1 Cor. 1.30 and 2 Cor. 5.21 He hath made him to be sin for us who knew no sin that we might be made the Righteousness of God in him You have the Effect of his Merit and Obedience to plead to God he is your Blessedness for the present Col. 1.27 Christ in you the Hope of Glory All the Fatherly goodness of God cometh to you by him all your Helps Mercies and Hopes are founded in him alone 't is he presents your Requests to God and you take all your Mercies out of his Hands 1 Cor. 8.6 To us there is but one God the Father of whom are all things and we in him and one Lord Iesus Christ by whom are all things and we by him Your Petitions are presented by the Hands of him who is the Beloved of God 2. That Faith doth give him this Esteem as it is an Assent Consent and Affiance 1. As an Assent we believing what he is hath done and doth still do for us therefore we prize him Faith knoweth him partly by what the Word revealeth Ioh. 4.10 If thou knewest the Gift of God and who it is that saith to thee Give me to drink thou wouldest have asked of him and he would have given thee living Water And Ioh. 6.40 This is the Will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life They see such an Excellency Fulness and Alsufficiency in him as draweth off their Hearts from all other things and they cleave to him alone Partly by Experimental Feeling that he is such a one to us As they see him to be such they find him to be such 1 Pet. 3.3 If so be that ye have tasted that the Lord is gracious The Word revealeth and Experience findeth him to be so 2. As 't is a Consent We see Christ is so Necessary for us so Beneficial to us that we accept him for our Lord and Saviour and count all the choicest Concernments in the World but base things in comparison of his Grace therefore forsaking all others we devote our selves to him and are marryed to the Lord that we may bring forth Fruit to God Rom. 7.4 Nothing is allowed to rival Christ in the Soul or to be a Competitor with him Hos. 3.3 This is the Form of the Conjugal Covenant Thou shalt not be for another but thou shalt be for me 3. As 't is a Trust and Affiance in him that we may be reconciled to God and saved by him from Sin and Punishment and so be brought safe into a State of perfect Happiness every one of these Benefits doth endear him to the Soul Surely dependance will beget Observance and we will love him and please him in whose Hands we venture our all even our Eternal Interests and Concernments 3. The Notes or how this Esteem will shew its self 1. In labouring to get Christ above all This is the prime Care and must be carryed on whatever is left undone Matth. 16.33 Seek ye first the Kingdom of God and his Righteousness and all these things shall be added unto you Psal. 27.4 One thing have I desired of the Lord that will I seek after that I may dwell in the House of the Lord all the dayes of my Life to behold the Beauty of the Lord and to enquire in his Temple Prov. 4.7 Wisdom is the principal thing therefore get Wisdom and with all thy getting get understanding The Accessary things must give way to the Principal the Arbitrary things to the Necessary Food and Raiment is not so necessary as Christ Temporal Want is not so great an evil as Eternal Misery Well then Communion with God in Christ must be minded whatever is neglected Most Mens Time and Labour is layed out upon unsatisfying Vanities their Life and Love and Time and Strength and Care is spent on Worldly things and have seldom and cold Thoughts of Salvation by Christ cannot deny themselves a little Worldly Pleasure or Carnal Ease that they may attend upon this Work to get an Interest in Christ's renewing and reconciling Grace Of those that were invited to the Marriage-Feast 't is said Matth. 22.5 They made light of it 2. A Care in keeping Christ above all Nothing should be so near and dear to you as Christ He is your Life and your Strength Your great Care is that he may lye as a Bundle of Myrrhe in your Bosoms Cant. 1.13 A bundle of Myrrhe is my well-beloved unto me he shall lye all Night betwixt my Breasts or dwell in your Hearts by Faith Eph. 3.17 Christ is all in all to you You are loth to put the Comforts of his Presence to hazard for a little Carnal Satisfaction are chary and tender of your Respects to your Redeemer that he be not displeased or provoked to withdraw by any unkind dealing of yours Whatever Temptations would withdraw you from your Duty you reject with loathing and indignation Christ hath pitched upon this as the true and proper Evidence of our Love to him and Esteem of him Ioh. 14.21 He that hath my Commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him We are apt to flatter our selves with an Airy Religion that we value Christ and prize Christ if so we will be careful he be not offended and displeased 3. By a Willingness to lose all rather than lose Christ Luke 14.33 Whosoever he be of you that forsaketh not all that he hath he cannot be my Disciple Counting the most dishonourable things in the World as honourable for his sake Heb. 11.26 Esteeming the reproach of Christ greater riches than the Treasures in Egypt for he had respect unto the recompense of Reward Acts 5.41 And they departed from the presence of the Council rejoycing that they were counted worthy to suffer shame for his Name They see a Beauty in his despised wayes You can Worship Christ as the Wise Men did though in a Stable and are contented to be made Vile for his sake 2 Sam. 6.22 I will yet be more vile than thus and will be base in my own sight And we read of Marsacus when he was led forth to suffer and because of his Quality they bound him not as they did others he cryed out Cur non me quoque Torquem donas c Why do you not give me also my Chain and make me a Knight of this Noble Order Some will pretend to prize Christ but can hardly suffer a disgraceful word for him or endure to be brow-beaten with a Frown 4. By delighting in Him and the Testimonies of his Love above all things else Faith must breed such a Confidence in Christ as keepeth up our delight in him and such a delight and well-pleasedness of Mind as we find not elsewhere Psal. 4.7 Thou hast put gladness in my heart more
Power but also with his Goodness and Mercy and therefore it must needs succeed ill with us Before God breaketh out with Fury he treateth with us in a mild condescending way he beseecheth his own Creature Jer. 13.15 16. Hear ye and give ear be not proud for the Lord hath spoken give Glory to God before he cause Darkness and before your Feet stumble upon the dark Mountains and while ye look for Light he turn it into the Shadow of Death and make it gross Darkness 2. An hard Heart makes us Rebels to God and Slaves to every thing else for we are wedded to some inferiour thing we are our own Pharaohs and will not let our selves go 2 Tim. 3.4 Lovers of Pleasures more than Lovers of God 3. It is in it self the sorest of all Judgments 4. It never goes alone but brings other Judgments along with it 5. It is the great hindrance of the Spiritual Life See Sermon on Mark 3.5 pag. 505 506 507. 2 dly From the Parties whom it may befal not only the open Wicked but in some measure God's own Children for God may harden two ways as a Judg and as a Father by way of Punishment and by way of Correction By way of Punishment again two ways totally and finally Some are totally hardned and have nothing of a soft Heart in them and yet not finally the dreadful Sentence of Obduration is not yet past upon them as it may be upon others and that during Life when God leaveth them to their own Hearts Counsels without any Check or Restraint of Providence or Purpose to reclaim them These three Kinds I must then speak of God's hardning the Wicked in general his final hardning and his hardning in part his own Children SERMON II. EXOD. IV. 21 I will harden his Heart that he shall not let my People go First OF God's hardning wicked Men in general as a Judg. The Causes of it are 1. Ignorance for Light and Love make the Heart tender Light is that which we are now to take notice of Light begets Tenderness as it discerneth Sin and maketh us sensible of it especially the lively Light of the Spirit Rom. 7.9 I was alive without the Law once but when the Commandment came Sin revived and I died Sense of Guilt and Punishment soon flashed in his Face as in a Dungeon the Worms crawl as soon as Light is brought in Jer. 31.19 After I was instructed I smote upon my Thigh I was ashamed yea even confounded because I did bear the Reproach of my Youth Instruction breedeth Remorse and awakneth Men out of their stupid Security but while Men continue in their Ignorance they are stupid and sensless Now thus Men may be for a long time and yet afterwards God may make the Scales fall 〈◊〉 from their Eyes and open their Eyes and turn them from Darkness to Light and from the Power of Satan unto God Acts 26.18 However affected and vincible Ignorance when Men are willingly ignorant and err in their Hearts that is when Men have powerful and enlightning Motives and yet remain ignorant this is very dangerous And for the present that Ignorance is one cause of their hardning is evident because the worst usually when they come to die are sensible their Mind is then cleared from the Fogs and Steams of Lust and Conscience being awakned they then feel their Load and a great weight of Sin lying upon them and most wish they had lived in a more strict and ready Obedience to God's Will 2. Unbelief There is an Hardness of the Heart against the Light and Offers of the Gospel when Christ is tendred but not received and the cause of that is Ignorance affected Ignorance and there is an hardning of the Heart against the Truth once received out of love of their temporal Peace Liberty and Safety of Life and Estate this cometh from Unbelief and want of a sufficient sense and sight of the World to come Which Hardness is caused by the Veaglement and Importunities of the Flesh craving its Satisfactions in the present World and denying or disbelieving the Blessedness to come If Men did believe Heaven and Hell they would be more pliable to God's Motions and more deaf to the Importunities of the Flesh but that this is a cause of hardning appeareth by Christ's chiding his Disciples for their Unbelief and hardness of Heart Mark 16.14 Afterward he appeared unto the Eleven as they sat at Meat and upbraided them with their Vnbelief and hardness of Heart because they believed not them which had seen him after he was risen 3. Sinning against Light either by way of Omission or Commission This provoketh God to give us over to more hardness of Heart By way of Commission is easily granted but it is also by way of Omission Iames 4.17 To him that knoweth to do Good and doth it not to him it is Sin They will find it to be Sin in the sad Effects of it See Sermon on Mark 3.5 pag. 508. 4. Custom in Sinning See on Mark 3.5 pag. 504. 5. Small Sins may occasion this Judgment and harden the Heart as well as great Sins It is not easy to say which doth most indeed great Sins get into the Throne presently but small Sins insensibly and by degrees Psal. 19.13 Keep back thy Servant also from presumptuous Sins let them not have Dominion over me A small Sin may get the upper hand of a Sinner and bring him under in time and after that it is habituated by constant Custom so that he cannot easily shake off the Yoke and redeem himself from the Tyranny thereof as if a Man be addicted to any Vanity and foolish Delight These do not exercise Dominion over the inslaved Soul till they have gotten Strength by many and multiplied Acts. But presumptuous Sins by one single Act weaken the Spirit and give a mighty Advantage to the Flesh even almost to a compleat Conquest So that for the present little Sins do not harden the Heart so much as greater See Sermon on Mark 3.5 pag. 508. Now all these Causes concur to the hardning of the Heart and making it as a Stone but yet out of these Stones God can raise up Children to Abraham Secondly Of God's final hardning when God leaveth Men to perish and will no more treat with them Now here I shall shew 1 st That there is such a Dispensation 2 dly The Causes of it 1 st That there is such a Dispensation 1. It is an usual Dispensation for God to leave Men to perish in their Sins and that irreversibly even before Death and will be intreated no more for them It appears by many places of Scripture Rev. 22.11 He that is unjust let him be unjust still and he which is filthy let him be filthy still Those which remain obstinate after many Warnings and Calls it is usual with God to give them over to their Lusts that they may be ripe for Hell Ezek. 3.27 He that heâ—â—eth let him hear and
should be broken off Alas whosoever readeth the carriage of this people in the Wilderness towards God he shall still find Grace striving with sin and the goodness of God overcoming the evil of Man and his fidelity prevailing above their unthankfulness and unfaithfulness And the character of this people in the Wilderness is just our own in travelling to Heaven how often do we forfeit the blessing of God's presence but he is not severe upon every failing and upon repentance he is willing to renew covenant with us and set us in joint again nothing hurteth us more than the sinful provocations of God's people have no hand in them or if you have been accessory to publick guilt bemoan it and humble your selves before God and be more awful and tender for the future and you will find God to be a merciful God III. Why such kind of Mercies should not be forgotten Here I will prove First That Man is apt to forget the great mercies of God especially national Mercies Secondly That yet these Mercies should not be forgotten both because of God's command and the profit of remembring them First That Man is marvellous apt to forget these benefits Therefore there are so many cautions that we forget them not In private mercies Psal. 103.2 Bless the Lord O my Soul and forget not all his benefits Deut. 8.11 Beware that thou forget not the Lord thy God in not keeping his commandments and his judgments and his statutes which I command thee this day and verse 14. That thy heart be lifted up and thou forget the Lord thy God which brought thee out of the Land of Egypt from the House of Bondage So we have many Precepts Deut. 8.2 Thou shalt remember all the way which the Lord thy God led thee these forty years 1 Chron. 16.12 Remember his marvellous works which he hath done his wonders and the judgments of his Mouth And so many charges and complaints Jud. 8.34 The Children of Israel remembred not the Lord their God who had delivered them out of the hands of their Enemies on every side Psal. 78.11 they forgot his works and his wonders that he had shewed them and Psal. 106.13 They soon forgot his works And all this is no more than needeth for Man's memory is a bad friend to benefits Injuries are written in Marble but benefits in the Water Now as these cautions charges and accusations do respect all Mercies so especially more eminent Mercies for it is said He hath made his wonderful works to be remembred Psal. 111.4 The great miraculous works of his Providence should make such impression upon Men as never to be forgotten but recorded and reported for ever As for great deliverances God hath appointed Ordinances for a memorial such as the Passover or the Lord's Supper to remember our Redemption by Christ for by these works God maketh himself a name by doing great things for his people 2 Sam. 7.23 Redemption from the tyranny of Antichrist is not to be forgotten 2. That yet these mercies should not be forgotten partly because God hath commanded the contrary as we have seen It is not only a sin to forget his Word but his Works and partly also because of the profit 1. That we may be more deeply possessed of the goodness of God The Ear doth not affect the Heart so much as the Eye and what is felt leaveth a greater impression upon us than what is talked of for experience giveth us a more intimate perception of things The King of Syria said We have heard that the Kings of the House of Israel are merciful Kings 1 Kings 20.31 A rumour and report giveth incouragement but actual experience silenceth all contradiction when I can say I know God is not unmindful of his people but relieveth them in their great streights and watcheth over their welfare As the Apostle Acts. 10.34 Of a truth I perceive that God is no respecter of persons Psal. 140.12 I know that the Lord will maintain the right of the poor and the cause of the afflicted Unquestionably God will undertake the patronage of his distressed Servants when all other hopes fail them meaning when God did signally defend them and watch over them 2. To incourage us to walk in his ways It is our forgetfulness of God's goodness that maketh us so disobedient and unthankful to him Psal. 78.7 That they might set their hope in God and not forget the works of God but keep his commandments Nothing breedeth a careful uniform obedience to his commands so much as a grateful remembrance of his Mercies Alass as our thankfulness is abated so is our obedience God's authority sways the Conscience but God's love inclines the Heart Therefore mercies should be remembred 3. To fortifie us against all oppositions and temptations Deut. 7.18 Thou shalt not be afraid of them but shalt well remember what the Lord thy God did unto Pharaoh and unto all Egypt It is a great comfort to Faith to look back upon the former manifestations of God's power and good will towards his People We have manifold fears and infirmities upon us when we see the power or suspect the craft of our Enemies but let us remember former experiences and that will be an allay to them When we see the continuance of his judgments so many years and in so many forms frequently varied but still lying upon us we are filled with many sad thoughts and reasonings of unbelief but we may soon suppress and silence them by the thoughts of God's power and love heretofore and the evidences of his love and good will and fidelity to all that depend upon him Former dealings raise our hearts to the expectation of future mercies Vse is to press us to this remembrance 1. Of the great Christian Mercies that concern the whole common-wealth of Believers such as the Birth Death Resurrection and Ascension and Intercession of the Lord Jesus these are the standing Dishes at a Believer's Table the constant food for our Faith Mercies never out of season these are mercies so general and beneficial that they should never be forgotten but remembred before God we should always bless God for Jesus Christ and desire that the knowledge of these things may be perpetuated to after Ages Eph. 3.21 Vnto him be glory in the Church by Iesus Christ throughout all Ages World without end Amen 2. For National Mercies so far as they concern either the first planting or the restoring of Christs Religion or the maintenance of it against the eminent open attempts or secret plots of Antichristian Adversaries These should be remembred by us partly to awaken our zeal that religion thus owned may not die upon our hands partly to shew our esteem both of the Religion and the mercy of God in owning it partly that we may beg the continuance of it for every thanksgiving is an implicite prayer partly that we may embolden our selves against all the difficulties we may be exposed unto in owning the true profession
and depend on the same God still and continue faithful to him 3. Old personal mercies though we have new ones daily yet they must not justle out the old David saith Psal. 103.2 Forget not all his benefits 1. The smallest mercy should not be despised partly because they all come from a great God A small remembrance from a Prince or Potentate we esteem as a great favour why not from God much more Psal. 113.6 Who humbleth himself to behold the things that are in Heaven and in the Earth but the Invisible hand that reacheth out our mercies to us is little noted or observed partly because they come from the same love the great ones do you see all along in the 136 Psalm For his Mercy indureth for ever verse 25. who giveth food to all flesh for his mercy endureth for ever Daily bread as well as those mighty wonders flow from the same mercy Nothing should be small where nothing is deserved And partly because he that is not faithful in a little will not be faithful in much as in point of sin he that doth not make Conscience of small sins will fall into greater the lesser commands are a Rail about the greater so a constant neglect of mercies breadeth a senseless stupidity But whose memory is so vast as to carry all matters away with it Answer there is an habitual remembrance and an actual commemoration 1. An habitual remembrance is necessary as to all God's acts of mercy not only of the more eminent and siâ—nal Providences but of every days kindnesses this habitual remembrance is caused by taking notice of mercies as they come to us that by observation of the multitude of them we may be possessed with an higher esteem of God's never failing compassions and may love him more and serve him better every experience is as fuel added to the Fire as it increaseth our love to God and our trust and dependance upon him 2. An actual commemoration is impossible as to every single mercy it would require that we should live over as long again as we have done in the World for God's mercies may be reckoned by the minutes of our lives 2. In the more eminent passages of our lives as much as may be we should be more express and particular For particulars are more affective such as are awakening opportunities deliverances in great dangers and fears or notable mercies vouchsafed God helpeth weak Eyes that cannot see his goodness in a lesser print by a greater when he sets forth his love power and goodness in a larger character To neglect or forget these sheweth that we will little mind the dealings of God In short if we cannot recal the single acts recollect the sorts of mercies as Painters when they draw a croud paint a Cluster of Heads We cannot reckon up all the mercies of God in order Psal. 40.5 Many O Lord my God! are thy wonderful works which thou hast done and thy thoughts which are to us wards they cannot be reckoned up in order unto thee if I would declare and speak of them they are more than can be number'd If we do not always actually remember yet still cherish an habitual remembrance or a constant sense of the Lords goodness to us This will help us against our distrustful fears Psal. 77.10 And I said This is my infirmity but I will remember the years of the right hand of the most high David's former experiences were a great relief to him so against discontent and murmuring Job 2.10 Shall we receive good at the hand of God and not evil This will be a check to sin Ezra 9.13 14. And after all that is come upon us for our evil deeds and for our great trespass seeing that thou our God hast punished us less than our iniquities deserve and hast given us such deliverance as this should we again break thy commandments And a strong impulsion to obedience Josh. 24.31 And Israel served the Lord all the days of Joshua and all the days of the Elders that overlived Joshua and which had known all the works of the Lord that he had done for Israel Directions 1. Be affected with mercies if you would remember them for deep affections leave a print upon us which cannot easily be defaced men remember what they care for Direct 2. But the special way to remember them is to improve them to grow better for them to increase in faith love and obedience Then Christians will remember them by a good token If you let them pass as common accidents no wonder the impression such providences make is soon worn off a Man that hath well profited by a Sermon will not easily forget it Psal. 119.93 I will never forget thy precepts for with them thou hast quickened me Direct 3. You should often call your selves to an account Psal. 139.17 How precious are thy thoughts to me O Lord how great is the sum of them by the thoughts of God he meaneth the various dispensations of his providence The variety of mercies is infinite that it is impossible for us to get to the bottom of them when we come to a reckoning we are amazed Direct 4. Consider our ingratitude is aggravated by every mercy received especially eminent and signal mercies This is the ground of God's plea and controversie against his people in the Text and 1 Kin. 11.9 And the Lord was angry with Solomon because his heart was turned away from the Lord God of Israel which had appeared to him twice If your Hearts decline and depart from God after many incouragements to cleave to him how just will your condemnation be But God will add mercy to mercy when you are thankful for former mercies A Sermon on Isa. 50.10 Who is among you that feareth the Lord that obeyeth the voice of his Servant that walketh in darkness and hath no light Let him trust in the Name of the Lord and stay upon his God IN the words there are three propositions 1. God's People may sometimes be in such a condition as to walk in darkness and see no light 2. In the most Sinking and dark times their great Duty is to trust in the Lord. 3. They that Fear God and Obey Him are most Encouraged to Trust in Him For the first Point that God's People may sometimes be in such a condition as to walk in darkness and see no light I. I will open this Helpless and Hopeless condition which is here expressed by walking in Darkness and seeing no Light First In the General it noteth great afflictions and dangers which light upon the Church and People of God As Lam. 3.2 He hath led me and brought me into darkness but not into light That is into a very afflicted condition 2. It noteth the continuance and increase of Affliction when our night still groweth darker and all means of relief are utterly invisible to us Isa. 59.9 We wait for light but behold obscurity for brightness but we walk in darkness It
sufferings of Christ abound in us so our consolation also aboundeth by Christ. That he smileth when the World frowneth that it is not an evil and an onâ—y evil but there are strange intermixtures of blessings with our crosses that he doth not forsake us utterly Job 20 26. All darkness shall be hid in his secret places speaking of the wicked That it is not wholly and altogether darkness without any light or comfort or counsel for the present or hope of Issue for the future Vse 2 Let us prepare for such a time for none of us can promise our selves a total exemption from such kind of Providences But what preparations must we make I answer stock the heart with some maxims or holy truths which may be a support to you 1. That in our darkest condition God seeth us though we do not see him So the Psalmist found by experience Psal. 73.22 23. so foolish was I and ignorant I was as a Beast before thee Nevertheless I am continually with thee thou hast holden me by the right hand David could not see God for he had bruitish thoughts of Providence as he acknowledgeth there that God was indifferent to good and evil did no more care for the one than for the other yet God took care of him and held him in the Arms of his Providence when he questioned it So Iob 23.8 9 10. Behold I go forward but he is not there and backward but I cannot perceive him On the left hand where he doth work But I cannot behold him he hideth himself on the right hand that I cannot see him But he knoweth the way that I take when he hath tryed me I shall come forth as Gold Iob had lost the sight of God but God had not lost the sight of Iob for he knew his sincerity and would in time clear it to his comfort So that many times we are like the blind man though he could not see Christ yet he never left calling upon the Son of David till he answered to his name and came and cured him 2. That in our distresses we are apt to foster groundless mistakes about God's love and so darken our own estate more than needeth Sense maketh lies of God and our Hearts will be made to recant what they say in their haste as David often found in his experience Psal. 31.22 I said in my haste I am cut off from before thine eyes nevertheless thou heardest the voice of my supplications when I cried unto thee God looketh not after me but leaveth me to inevitable ruine and at that very time God was about to give him audience Psal. 116.10 11 12. I was greatly afflicted I said in my haste All men are liars What shall I render to the Lord for all his benefits towards me He relateth to the messages brought him from godly Samuel and Nathan and other Prophets and being far from the effects of them he began to suspect the truth of them Thus do our calamities transport us with fears and irregular thoughts and apprehensions of God's dealings with us but we must not judge of our condition by our temptations but God's promises and faith must shut our Eyes against whatsoever would breed mistakes and quarrels against God's Providence 3. That a dark hour is many times the fore runner of a comfortable morning and great and growing difficulties may be made means of a greater good to us â—or God loveth to bring light out of daâ—kness and to give the valley of Achor for a door of hope and to give meat out of the Eater and sweetness out of the strong and to bring about his peoples mercies by means very improbable and contrary that he may train us up to hope against hope Deliverance when it is a coming it is not always in sight rather all appearances are contrary he will call for water when he intended to give Wine and rebuke her as a Dog whom he meaneth to treat as a Daughter of Abraham Isa. 45 15. Verily thou art a God that hidest thy self O God of Israel the Saviour Though a Saviour yet he hideth himself under a cloud and vail of difficulties and contrary appearances 4. That however matters go it will certainly be well with them that fear God even because they â—ear him were there no other evidence and proof of it as it will be ill with the Wicked even though they prosper Eccles. 8.11 12. Because sentence against an evil work is not executed speedily therefore the heart of the Sons of Men is fully set in them to do evil Though a Sinner do evil an hundred times and his days be prolonged yet surely I know that it shall be well with them that fear God which â—ear before him Isa. 3 10 11. Say ye to the righteous it shall be well with him for they shall eat of the fruit of their doings Wo unto the wicked it shall be ill with him for the reward of his hands shall â—e given him If this be believed we need fear nothing if we keep the way of the Lord and do continue waiting and depending upon him We cannot absolutely promise you temporal deliverance nor all those spiritual things which you desire as to the degree but this we can promise you it shall be well with them that fear God and well with the Righteous Temporal things are not of that moment that we should be much troubled about them we have an hope above them and our happiness lieth not at stake when they are in danger If God will bring us safe to glory as he will those that continue with patience in well doing it is enough nothing can go amiss to him that is found in the way of his duty though the way be foul and narrow if it leadeth unto glory it is enough it will be well in the issue 5. That we must not dote upon sensible consolation The merciful nature of God should be a support to us though we see nothing of the effects of it in the course of his dealings with us and we should believe his love when we do not actually feel it Iob 10.13 And thâ—se things hast thou hid in thine heart I know that this is with thee He speaketh of his favourable inclination to shew pitty to his creatures We are not able always to reconcile his present dispensations with his gracious nature nor our former experience of his goodness yet faith must not quit its hold fast but we must see what is hid in God's Heart and comfort our selves with concealed favour and mercy when we cannot comfort our selves with felt favour and mercy Though mercies be not visible and obvious to sense yet the disposition and inclination is ever in God unchangeable and sure A withdrawn God is a merciful God still 6. That God can draw light out of darkness and give light in darkness and turn darkness into light God can draw light out of darkness Gen. 1.2 3. The Earth was without form and void
time with words they pray for fashions sake but sit down with the work wrought they Pray but do not look after the answer of Prayers as Children shoot away their Arrows but mind not where they fall They find it in their Tongues but not in their Hearts 2. Carnal Vehemency Men may lust and long but do not pray Iam. 4.2 Ye Lust and have not Motions of Lust are violent and rapid Psal. 78.18 They tempted God in their Hearts by asking Meat for their Lust. These ask things unlawful or lawful things to a carnal purpose Here is no gracious bent for they do not prefer the best things in their desires Mat. 6.33 Seek ye first the Kingdom of God and the Righteousness thereof 3. The fluency of Gifts These make Prayer the work of Invention and Memory The Tongue exciteth the fancy but the Heart hangeth off from God They that are Carnal may come behind in no Gift but the Affections do not keep pace with the Expressions These may personate Faith Hope and Love but they have not that real Inclination that Meekness and Humility which is necessary for the Addresses of a sinful Creature to God 4. Natural Fervency 1. They may be Instant and Earnest for temporal Blessings They have no more to do with God but only that he would deliver them from their troubles Ier. 2.27 In the time of their trouble they will say Arise and save us Exod. 10.17 Intreat the Lord your God that he may take away this Death only It is the temporal Inconvenience they mind more than the removal of Sin and they pray more to get ease of their trouble than repent of their Sins which procured them 2. If they pray for spiritual things 't is but a dictate of Conscience not a desire of the renewed Heart and such as is seconded with constant endeavours to obtain what we ask of God and submission to the means and terms upon which the suit may be granted 3. They soon grow weary and give over if they be not speedily relieved Isa. 58.3 Wherefore have we fasted say they and thou seest not c. Mal. 3.13 Your words have been stout against me saith the Lord yet ye say what have we spoken so much against thee 2 King 6.33 He said this evil is of the Lord what should I wait for the Lord any longer 4. And usually there is more of murmuring than of Prayer in their Addresses to God And that fervency which seemeth to be in them floweth not from Humility Love and Hope but from Pride Bitterness and Diffidence their Prayers are muddy full of Passions Doubts and Fears III. Vse To exhort us to find in our Hearts whatever Prayer we make to God 1. In Private Prayer Let us come as inclined by Love as encouraged by Faith and Hope 1. As inclined by Love So we ask of God all things in order to God We first pray to God for God and next for the Grace of the Redeemer and then for all other subordinate Blessings Psal. 73.25 Whom have I in Heaven but thee and there is none upon Earth that I desire besides thee Whatever quiets us in the neglect of God or want of God is esteemed more than God 2. As encouraged by Faith and Hope 1 By Faith Believing the being and bountiful Nature of God Heb. 11.6 He that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him And believing his many Promises which are Yea and Amen in Christ 2 Cor. 1.20 For all the Promises of God are in him Yea and in him Amen Believing his gracious Relation to those in Covenant with him Ioh. 20.17 I ascend to my Father and your Father and to my God and your God Mat. 6.32 Your Heavenly Father knoweth you have need of these things Luk. 12.32 Fear not little flock it is your Fathers good Pleasure to give you the Kingdom 2. By Hope which is a certain and desirous Expectation of the asked and promised Blessing None can come to God aright but those that hope to be the better for coming Christ has taught us How to pray and not to faint Luk. 18.1 Luk. 11.7 8.9 with 11.12 13. Gods not answering us is no call to us to give over but to go on still There is hope in waiting however matters go 'T is best to resolve to lye at Christs door rather than take our answer and go away Our Perseverance should shew how we are affected with our wants and how resolvedly we adhere unto and depend upon God tho' he seem not to pity us but to pursue us with his strokes 2. In Prayer with others If either God direct their Tongues to speak to our Case or in general requests suited to the Necessity of all Christians we must find it in our Hearts or else we are under a Distemper Prayer is nothing else but the language of Faith Love and Hope of Faith a believing of Gods Being and Bounty that he is willing and able to succour us of Love which directeth us to the prime Fountain of all the good we have and would have and to the end the Glory of God and regulateth all our choices by it and to those means which conduce to the enjoying of God and of Hope which is a desirous Expectation of the promised Blessing If we have a Holy Fervour a Confidence in the Power and Goodness of God a Sense of Need and Hope in his Mercy we cannot but find it in our Hearts Prayer is the language of an upright Heart feeling its own wants and craving a supply of God Prayer is a work of the inner man not lifting up the Voice but the Heart to God it is the yearning of the Spirit Rom. 8.26 The Spirit it self maketh Intercession in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with groanings that cannot be uttered Hannah spake in her Heart only her Lips moved but her Voice was not heard 1 Sam. 1.13 The cry of the Lips doth not pierce the Clouds Eccles. 5.2 Be not rash with thy Mouth and let not thy Heart be hasty to utter any thing before God Have a care of raw tumultuary indigested thoughts a man should before hand meditate on his wants and the necessities of others that he may be affected with them Certainly Prayer must be gone about with Reverence Some rush upon Prayer prophanely others carelesly 1. Some Prophanely they go from their Pots to Prayer They let loose their Hearts eat and drink without Fear and Sobriety profane their Mouths with Light and unfruitful Speech and yet presently call to Prayer as if every frame of Spirit were fit for this work 2. Others Carelesly Prayer is gone about with little or no Reverence at all some talking some trifling some working some toying till the very instant of Prayer yea till he that prayeth in the Name of the rest be upon his Knees and hath begun the Prayer which is offered up to God in all their Names as
it Again it is an holy Law according to which the process of that day shall be guided A Law that is clean and pure which alloweth not the least evil Thy Law is exceeding pure Psal. 119.140 The Gospel abateth nothing of the purity of it Now when we appear before an holy God and must be judged by an holy Law surely we must have holiness and righteousness answerable or how can we stand in the Judgment It is an holy God before whose Tribunal we must appear and an holy Law that we must be judged by therefore if we be destitute of all kind of righteousness What shall we do 2. No other righteousness will serve the turn but the righteousness of Faith And therefore till we submit to the New Covenant we are in a woful case Now the righteousness of the New Covenant is supream or subordinate The supream by way of Merit and Satisfaction The Subordinate by way of Application and Qualification on our parts 1. The Supream is the Righteousness or Obedience of Christ. VVhich can alone deliver us from Hell Job 33.24 Deliver him from going down to the Pit for I have found a ransom There is no deliverance from eternal destruction which our sins deserve but onely by the Ransom which he hath paid Till his Justice be satisfied by Christ no good can come unto us 2. The Subordinate Righteousness which qualifieth us and giveth us an interest is Faith Repentance and new Obedience All which are hugely necessary and convenient and gracious terms 1. Faith By which we own and acknowledge our Redeemer with love thankfulness dependance and hearty subjection to him Certainly love and thankfulness is due to him who hath indured so much and procured such great benefits for us Would we have the blessings instated on us and not know from what hand they come And acceptance is due for should Christ save us without our wills and against our consent Dependance is due Should they have benefit by Christ's Merits who question the force and efficacy of them Therefore God hath set him forth to be a propitiation through faith in his Blood Rom. 3.25 2. Repentance is necessary Would we have God to pardon us while we continue in our rebellion without sorrow for it or purpose to leave it The case of the obstinate is not compassionable Jer. 3.13 Onely acknowledge thine iniquity and I am gracious And to acknowledge an offence and continue in it is to condemn our selves 3. New Obedience That was due before to our Creator and our Redeemer strengtheneth the Bond and maketh it more comfortable For we have a new Lord by right of Redemption Rom. 14.9 For to this end Christ both died and rose and revived that he might be Lord both of the dead and living A Lord that hath payed dear for our Souls 3. This righteousness is every way sufficient that we may venture our eternal well-being upon it For what is appointed by God will be accepted by God And though there be many defects in our Faith Repentance and Obedience yet there is an intrinsick value in the obedience and death of Christ besides the Institution Heb. 9.14 How much more shall the blood of Christ who through the eternal Spirit offered up himself without spot to God purge your Conscience from dead works to serve the living God And 1 Pet. 1.18 19. Forasmuch as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by Tradition from your Fathers but with the precious blood of Christ as of a Lamb without blemish and without spot Lastly See your help The Spirit is the great New-Covenant Gift purchased by Christ that it might be dispensed to us the more abundantly John 1.16 And of his fulness have all we received and grace for grace Tit. 3.5 6. By the renewing of the Holy Ghost which he shed on us By his Sanctifying and renewing Grace we are inabled for all this duty We have it by the hearing of Faith Gal. 3.2 And the whole dispensation of the Gospel is called the Ministration of the Spirit 2 Cor. 5.8 Therefore if a sluggish heart did not possess Christians they might do more than they do A Sermon on 2 Pet. III. 9 The Lord is not slack concerning his Promise as some Men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to Repentance THe Apostle in Answer to the Cavil and Exception of the Mockers of Religion is taking off the Scandal of the delay of Christ's Coming Three Considerations are produced to satisfie the Godly 1. The true measure of speed or delay is the Eternity of God which admits of no beginning succession and ending but consists in a constant presentness to all that which to us seemeth past or to come And we must judge as he judgeth This is laid down vers 8. 2. The end of this delay which is the conversion of Sinners It proceedeth not from any culpable slackness in God but onely his patience towards the Elect. God is not slack but we hasty Our temper requireth time and patience to work upon us and bring us under the power of Grace This is in the Text. 3. The manner of coming which is sudden and unexpected like the coming of a Thief upon a sleepy family ver 10. Therefore we should rather prepare for it than complain of slackness We are upon the second consideration Wherein 1. The false cause of this delay is removed The Lord is not slack concerning his Promise as some Men count slackness 2. The true cause assigned But is long-suffering to us ward 3. The end of this long-suffering propounded First Negatively Not willing that any should perish Secondly positively But that all should come to Repentance Wherein the way to escape ruine is intimated which is Repentance The only doubt is about the sense of the words How that is to be understood that God would not have any perish but all come to Repentance For we see many do yet perish all do not come to Repentance And is God frustrated of his end Ans. To this doubt three answers are given and all solid though I prefer the two first 1. The Patience of God according to its nature hath that use and end to invite all sinners to Repentance Rom. 2.4 Despisest thou the riches of his goodness forbearance and long-suffering not knowing that the goodness of God leadeth thee to Repentance Gods continuing forfeited Mercies and tarrying the sinners leisure giveth us an hope that he is willing to be reconciled And if we do not seek his favour and turn to him by Repentance it is long of our selves the fault is our own because we do not improve this hope 2. The Apostle in this place hath special reference to the Elect who are concerned more especially in the promise of Christs coming to put an end to their sufferings and to render them an eternal reward Certain
commanded to use these means in order to our recovery should lye at the pool and wait for Mercy If we refuse the helps and the means our condemnation is just we even pass it upon our selves Act. 13.46 Since ye put away the Word of God from you ye judge your selves unworthy of everlasting life and become uncapable and unworthy of any benefit by the Gospel The giving of these manifold helps and means on Gods part sheweth a great hopefulness of success and such as may incourage us chearfully to perform our duty and carry it through with the expectation of a blessing But the refusal of these helps and means on our part sheweth we are untractable and disobedient and perish by our own obstinacy 7. Because common mercies are our ruine and our table a snare and our welfare a trap and the ease and prosperity of Fools slayeth them Prov. 1.32 Therefore God warneth us of the danger of the abuse of these mercies telleth us of the corruption that is in the World through Lust commandeth us and intreateth us to use them better and to remember him who giveth us comfortably and richly to injoy these things 1 Tim. 6.17 18. Sometimes taketh them out of our hands as a Father would do a sharp Knife out of the Hands of a Child Prayeth us that we will not love a perishing World and forsake our own Mercies that we will noâ— hazard eternal things for trifles And after all these warnings who is to blame 8. God doth not presently give over dealing with the despâ—sers of his Grace or those that reject or neglect his blessed offers but doth defer punishment draw out his patience towards them to the fullest length He yet tarrieth longer to see if yet they will be in a better mind 1 Pet. 3.10 The long-suffering of God waited in the days of Noah If after all this we be disobedient and incorrigible what place is fit for us but the Prison of Hell Vse 1. It sheweth how cross to Gods design they act who delay Repentance because God delayeth Vengeance Eccles. 8.11 Because sentence against an evil work is not speedily executed therefore the Heart of the Sons of Men is fully set in them to do evil Men are apt to do so partly because they measure things by present sense If it be not ill with them for the present they think to morrow shall be as yesterday Partly because they think they shall have time enough to Repent at last and so can be contented that God be longer dishonoured provided that they at length may Repent and be saved though God delayeth that you may take the season not let it slip Partly because they abuse Gods Patience to Atheism Either denying Providence saying The Lord will not do good neither will he do Evil Zeph. 1.12 As if God had forgotten the care of the World Or else think that God approveth their sin because they continue in health peace and prosperity Psal. 50.21 These things hast thou done and I kept silence Thou thoughtest c. and so grow sensual and secure and their Hearts more hard and impenitent because God spareth them This is to turn the Grace of God into wantonness and to treasure up wrath Rom. 2.5 But though God bear long he will not bear always The Chimney long foul and not swept taketh fire at length Psal. 68.21 But he will wound the Head of his Enemies and the Hairy Scalp of every one that goeth on in sin Forbearance is not remission Sentence is past Iohn 3.18 He that believes not is condemned already though not executed Eccles. 8.11 Because Sentence is not speedily executed c. God may give sinners a long day but reckoneth with them at last Rom. 9.22 What if God willing to shew his Wrath and to make his power known endured â—ith much long-suffering the Vessels of Wrath fitted to Destruction There suffering â—ong suffering and much long-suffering yet all this while fitted for destruction When you have but a little space given you will you frolick it away in sins and carnal pleasures God is bending his Bow whetting his Sword if they turn not He is angry with the wicked every day Psal 7.11 12. And at length his anger will break out if they turn not Vse 2. What reason all of us have to bless God for his forbearance and long-suffering and to acknowledge it as a great Mercy For his long-suffering tendeth to Repentance either the beginning or the perfecting of it Now this mercy is the more inhanced when we consider 1. What we have done against God A good Man cannot tell how often he offendeth Psal. 19.12 Who can understand his errors Psal. 40.12 Innumerable evils have compassed me about they are more than the hairs of my Head Gods People have cause to wonder at his patience as well as others 2. What is the desert of sin in the general Rom. 6.23 The Wages of Sin is Death 3. The instances of those who have been taken away in their sins Zimri and Cosbi unloaded their Lives and their Lusts together Lots Wife in her looking back was turn'd into a Pillar of Salt Luke 17.32 Remember Lot 's Wife A lasting Monument of Rebellion against God Gehazi blasted with Leprosie Corah Dathan and Abiram the Earth swallowed them 4 With how much ease God can do the like to you 1 Sam. 24.19 If a Man find his Enemy will he let him go well away when he has a fair opportunity to satisfie his wrath God can easily do this Iob 6.9 That he would loose his Hand and cut me off With one beck of his Will he can turn us into our first nothing 5. With how much Justice and Honour he might have taken us away long since and have shut us up in Chains of Darkness for a Monument to the careless World Sometimes God maketh instances in every Table Rom. 1.18 The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of Men who hold the truth in unrighteousness In every Law both by way of omission and commission Why might not I have served for one of these instances 6. How many Mercies have been vouchsafed to you in the time of Gods long suffering The mercies of daily Providence Psal 68.19 Who loadeth us daily with his benefits Especially deliverances out of imminent dangers when you were snatched as a braâ—d out of the burning Amos 4 11. And preserved in a general destruction Lam. 3.22 It is the Lâ—â—ds mercies that we are not consumed because his compassions fail not Or when some disease hath been upon you that you thought you should have gone down to the Câ—â—mberâ— of Death Psal. 78.38 He being â—ull of compassion forgave their iniquity and destroyed them not that is He respited his vengeance It is a kind of a pardon when God remitteth some measure of the deserved punishment so far as any part of the punishment is remitted so far is the same pardoned Sometimes God seemeth to put the
righteousness for the remission of Sins that are past through the forbearance of God Rom. 3.25 In him God will satisfie his justice and accept of the believing Penitent He spared not his Son that he might spare us Rom. 8.32 He that spareth not his own Son but delivered him up for us all Isa. 53.10 It pleased the Lord to bruise him and the pleasure of the Lord shall prosper in his hand In the same verse Christ's Bruises and our Salvation are called the pleasure of the Lord. The Lord was willing of both and well content with both 3. His gracious Covenant which may be considered 1. As to the terms or conditions it requires 2. As to the Penalties which God hath reserved a Liberty to inflict 1. As to the Terms or Conditions propounded it requireth Perfection and accepteth of Sincerity It requires Perfection Gen. 17.1 I am the Almighty God walk before me and be thou perfect Surely the Covenant of Grace requireth Perfection for the righteous Law is Adopted into the frame of it as the rule of our duty otherwise our defects were no Sins and otherwise allowed failings were consistent with sincerity and where shall we then stop otherwise we were not obliged to strive after perfection for it were only a work of Supererrogation not of necessary Duty to press towards the mark Therefore certainly it doth invite us to the highest degree of Goodness and maketh Perfection it self our Duty And there is Mercy in it that our Duty and Happiness may agree and we may not have liberty to be bad and miserable but ever bound to our own felicity which consisteth in an exact Conformity to God and the most perfect subjection to him But yet it accepteth of Sincerity If our Hearts be upright with God and set to obey please and glorify him and we make it our main work so to do God will not enter into judgments with his Servants nor be strict to his Children nor condemn those that Love and Fear him 2 Chron. 30.18 19 20. But Hezekiah prayed for them saying The good Lord pardon every one that prepareth his Heart to seek God the Lord God of his Fathers though he be not cleansed according to the purification of the Sanctuary And the Lord hearkned to Hezekiah and healed the people Therefore he taketh not advantage of our infirmities to ruine us Indeed as the Covenant commandeth Perfection it noteth our infirmities to humble us in order to our cure but as it accepteth of Sincerity Christ looketh not to our Infirmities as a Judge but as a tender Physician to rid us of them and free us from them more and more 2. As to the Afflictions and Penalties which God hath reserved a liberty to inflict notwithstanding the new Covenant they all infer his sparing of us for they are but Temporal Evils when we have deserved Eternal and the Temporal Evil is sent to prevent Eternal It is true they are merited by our Sin but yet they turn to our good They are in themselves the effects of God's displeasure and parts of our Misery but by them he speaketh to the Conscience of a Sinner and sealeth Instruction to our Hearts that we no longer deal perversly for the rod hath a voice Micah 6.9 Hear ye the rod and who hath appointed it In short they are in themselves and in their own nature Evils of punishment but there property is changed and so they are acts of God's Faithfulness Psal. 119.75 I know O Lord that thy Iudgments are right and that thou in faithfulness hast afflicted me and they are sent to us as a needful Medicine Isa. 27.9 By this shall the iniquity of Jacob be purged and this is all the fruit to take away his Sin And are profitable acts of God's Fatherly Discipline Heb. 12.10 For they verily for a few days chastned us after their own pleasure but he for our profit that we might be partakers of his Holiness Mercy turneth them to our benefit 'T is our part to seek after the benefit it is God's part to give it and to remove the affliction and that is his sparing Hic ure hic seca modo in Aeternum parcas or Burn me or Cut me or do what thou wilt with me here so thou spare me as to Eternal punishment said one of the Ancients 4. From his comfortable relation to us He is our Father and a Father will not be severe to his Children partly out of Instinct of Nature which inclineth the Bruits to their Young ones till they can shift for themselves and partly from Reason which should guide Men they being our own Flesh Blood and Bone a New and Second self the Child is the Father Multiplied and the Father Continued And partly out of Conscience of God's Command who hath injoyned this Duty on Parents to be tender of their Children Now if God be our Father and will take the relation upon himself he will do whatever this relation implieth Psal. 103.13 Like as a Father pitieth his Children so the Lord pitieth thosâ— that fâ—ar him Yea whatever is in the Creature is ascribed to God per modum Eminentiae By way of Eminency Tam Pater nemo No one is so much a Father as God Luke 11.13 If ye then being evil know how to give good Gifts to your children how much more shall your heavenly Father give the Holy Spirit to them that ask him So in the present case 1. There is sparing as to acceptance A Father if there be any blemish in his Child he will pity it and cover it He accepteth in good part the willingness of his Son to serve him though he through weakness fail in the exact manner of performance So our Heavenly Father accepteth of a willing and honest Heart though we come short of that perfection required in the Law His choice Servants have had their blemishes yet their merciful Father giveth them this commendation that they have have walked before him with a perfect Heart So doth God to David Asa and Iehosaphat 1 King 15.5 David did that which was right in the eyes of the Lord and turned not aside from any thing which he commanded him save only in the matter of Uriah The brand of that wilful sin sticketh upon him but other things are passed by 2. There is God's sparing as to Punishment and Correction It is true that God hath reserved a liberty to scourge his Children but still he doth it as a Father Heb. 12.6 For whom the Lord loveth he chastneth and scourgeth every Son whom he receiveth To spare the Rod is to spoil the Child but still he useth it as a Father which is seen partly because he cometh to it unwillingly There are Tears in his Eyes as it were when the Rod is in his hand Lam. 3.33 He doth not afflict willingly nor grieve the children of men And partly because he doth it in measure and with great Moderation In chastising his people he dealeth otherwise with his People than