hath many Names a distinct consideration of them yeildeth an advantage in beleeving for though they express the same thing yet every notion begetteth a fresh thought by vvhich Mercy is more taken abroad in the vievv of Conscience This is that pouring out of Gods Name spoken of Cant. 1. 3. Ointment in the Box doth not yeild such a fragrancy as vvhen 't is poured out and Spices do not give forth their smell till they are chafed Nothing is more conducible to beget a trust then distinct thoughts and conceptions of Gods Mercy Let us take notice of some places vvhere 't is set forth See Psal 103. 8. The Lord is merciful and gracious slow to anger and plenteous in mercy The expression is diversified and I note it the rather because in other places the same notions of Mercy are punctually expressed see Nehem. 9. 17. so Psal 14. 5. 8. and in divers other places chiefly see that Exod. 34. 7. and you vvill find that this is the very description vvhich God hath given of himself Novv vvhat doth the Spirit of God aim at in this express enumeration and accumulation of names of Mercy but to give us an help in meditation and that our thoughts may be more distinct 1. The first notion is Mercy which is an Attribute whereby God inclineth to succour them that are in misery 'T is an Attribute that meerly respecteth the creature The Love and knovvledg of God first falleth upon himself but Mercy is only transient and passeth out to the creatures God knoweth himself loveth himself but he is not merciful to himself And then it respecteth the creatures in misery for misery is Mercy 's only motive Justice seeketh a â—it object but Mercy a â—it occasion Justice requireth desert but Mercy only want and need 2. The next notion is Grace vvhich noteth the free bounty of God and excludeth all merit of the creature Grace doth all gratis freely though there be no precedent obligation or debt or hope of recompence vvhereby any thing may accrue to himself only that it may be vvell vvith the creature Gods external motive is our misery his internal motive is his ovvn Grace and elective Love Am I in want there is mercy Am I unworthy there is grace Mercy respects us as we are in our selves vvorthy of condemnation Grace as compared with others not elected The ultimate Reason of the choyce is Gods grace The Angels that never sinned are saved meerly out of grace but men that vvere once miserable are saved not only out of grace but also out of mercy 3. The next notion is long-suffering or slowness to anger The Lord is not easily overcome by the wrongs or sins of the creature but easily overcometh them by his own patience and goodness He doth not only pity our misery that 's mercy and do us good for nothing that 's grace but beareth long with our infirmities Alas if God were as short and swift in the executions of revenge as men are God must create another World to raise up seed to Christ If he did not wait upon sinners there would be none made Saints We provoked him to cut us off long since but wrath is not easily heightened into rage and therefore he waiteth that he may be gracious Isai 30. 18. 4. Kindness or bounty plenteous in goodness BERAB CHESID Gods communications of his grace to the creature are every way rich and full You may say God is merciful gracious patient But will he be thus to me Yes he is plenteous in goodness kind and communicative Psal 119. 68. Thou art good and dost good therefore David goeth to him for grace Well then study Gods Name and answer all your discouragements out of the descriptions of his Mercy 9. Consider your own experiences We have not only heard that God is merciful but we have known it All men may speak of patience and common mercy and outward deliverances but few improve them to a spiritual use and purpose 1. Consider Gods patience How long hath he waited for your Conversion and he that hath spared you can save you 'T is said The wages of sin is death Rom. 6. 23. the word implyeth that God is bound to pay it by virtue of an implicite bargain and agreement between him and the creature But as yet the hand of God hath not found you out you are indebted to Justice but Mercy stoppeth the arrest of Vengeance Many others have been taken away in their sins by a sudden arrow and dart from Heaven Vengeance hath trodden upon the heel of sin As Zimri and Cosbi unloaded their lusts and their lives together The Angels for an aspiring thought were turned out of Heaven Gehazi was blasted with Leprosie just upon his lye and Lots wife turned into a stone for a look a glance upon Sodom and Herâ—d smitten with lice in the midst of his pomp and vain-glory and some have perished in the mid way Psal 2. in the very heat of some carnal and wicked pursuit God can do the like to you therefore reason thus If Mercy would not save me why hath Mercy spared me God might have sued out the Bond long since what is the meaning of the dispensation Is God weak or unjust or hath he a mind to be gracious Surely he would not have spared me all this while if he had not a mind to save my Soul Such reasonings as these many times give us the first encouragement to apply our selves to God Wicked men like Spiders draw other conclusions Psal 50. 21. But should not his patience c. Rom. 2. 4. 2. Consider Gods goodness in giving thee food and clothing and honour and gladness of heart and all this without thy desert say Certainly all these benefits are but so many baits to catch my Soul I see the Sun riseth every day with a fresh countenance and shineth upon the fields of just and unjust to what purpose but to shew that God is gracious without hire This bodily Sun is but an obscure type of the Sun of Righteousness that is willing to display his beams and wings over a poor languishing Soul Common mercies are the tastes of Gods love while you are sinners and the common fruits of Christs death that you may be invited to come for more Why hath he given me the unrighteous Mammon but that I may look after the true Riches What a vile unthankful heart should I have if I should be contented with Mammon without Christ and be like Judas with the bag in my hand and the Devil in my heart Gods children are wont to make these gifts a step to higher dispensations they know God like the good housholder bringeth forth the best at last therefore they must have something above and beyond all these things Common hearts are contented with common mercies but they are still waiting when the Master of the feast will bid them sit higher I may have this and be damned Where are the arguments of
his special Love 3. Consider deliverances from imminent dangers Then the Curse began to seize upon you but God snatched you out of the fire like brands out of the burning Amos 4. 11. or like a debtor that escapeth out of the Sergeants hands Every deliverance is a temporary pardon See Psal 78. 38. Then he being full of compassion forgave their iniquity and destroyed them not the meaning is respited Vengeance as appeareth by the Context So Mat. 18. 32. He forgave them the debt yet 't was after required the meaning is spared them for the present Thus when God taketh you out of the teeth and jaws of Wrath when you are delivered out of sickness and apparent danger you have a reprieve or a temporary pardon Oh if you had dyed you had dyed in your sins and so been eternally miserable If the Lord had taken the present advantage you had been howling a sad note among the screech-owls of darkness For ever blessed be that Mercy that made a rescue 10. Consider Gods invitations Mercy pointeth and beckneth to thee to come and be saved How many means hath God used to call thee to himself Every good motion is a call every Preacher a messenger sent from Heaven to invite thee to Christ every Sermon a new summons Plead with thy self Though God hath not drawn me yet he hath warned me The Elect have no more favour in the general means then thou hast Though Gods grace be limitted by the pleasure of his Wisdom yet thou hast a fair warrant and encouragement and every way as good a ground to come to Christ as others have Whosoever c. John 6. 37. When the Gospel doth not exclude me why should I exclude my self Doubts that God will not accept me if I come are but foolish jealousies without a cause But 't is time to leave off this meditation upon Gods mercy which hath carryed me out so far and to come to the Uses It informeth us that those that would apply themselves to God must make mercy their only plea and claim Returning sinners have this form put into their mouths Hosea 14. 2. Take away all iniquity receive us graciously Lord we desire to be entertained by Mercy to have our suits dispatched by Mercy So David professeth that he had no other claim Psal 13. 5. I have trusted in thy Mercy Upon which Chrysostom sweetly glosseth If any others have any thing to alledg let them plead it Lord I have but one thing to say one thing to plead one thing upon which I cast all my hopes and that is thy Mercy So must you come to the Throne of Grace Lord my plea is mercy all the comfort I expect to receive is from mercy The Apostle I remember maketh a challenge Rom. 11. 35. Who hath first given him and it shall be recompenced to him again Is there any man that can enter this plea This is due to me Lord give me what thou owest I desire no more let me have no blessing till I do deserve it Merit-mongers are best confuted by experience Let them use the same plea in their prayers which they do in their disputes let them say Give me not eternal life till I deserve it at thy hand let them dispute thus with God or with their own Consciences when they are in the agonies of death or under the horrors of the Lords wrath Surely men that cry up the merit of Works are men of little spiritual experience and seldom look into their own Consciences Dare they plead thus with God in their agonies and horrors The best claim Gods dearest servants can make is mercy Possidius in the life of Austin reporteth of Ambrose when he was about to dye he said thus Though I have not lived so that I should be ashamed to live among you yet I am not afraid to dye not that I have lived well but because I have a good and gracious Master This hath still been the ground of the Saints confidence It exhorteth us to use this encouragement to bring our Souls into the presence of God Think of the mercies of God The vile abuse of this doctrine hath brought a suspition and prejudice upon it but children must not refuse their bread because dogs catch at it When Bâ—nâ—adad was dejected and in danger not only of losing his Kingdom but his life his servants comforted him with this fame 1 Kings 20. 31. We have heard that the Kings of Israel are merciful Kings You have heard how the God of Israel delighteth in mercy When you come for mercy you speak to his very bowels You shall read in 2 Sam. 14. 1. that when Joab perceived the Kings heart was to Absalom then he setteth the woman of Tecâ—ah a begging The Kings heart is to shew mercy he hath sworn that he hath no pleasure in his destruction therefore take courage and come to him He hath sent Christ to you as a pledg of his good-will and mercy why will you not come to him He that had Love enough to give us Christ hath Bowels enough to give us Pardon and Bounty enough to give us Heaven and what ever we stand in need of Fear not his Justice Justice and Mercy are made friends Christ hath taken up the quarrel between them so that nothing hindereth but that God may act according to the natural inclination of his own grace And let not the multitude of your sins discourage you The free gift is of many offences to Justification Rom. 5. 16. Take it for the offences of many persons as the Context seemeth to carry it and 't is an encouragement to think of the multiplyed instances of Mercy and how many monuments of free-grace we shall see when we come to Heaven and that all this while Mercy is not tyred Or take it for the many offences of the same person and still 't is an encouragement that Mercy can so often bear with our vanity and folly and not only pardon several sorts of sin but frequent relapses into the same sin He will multiply to pardin Isai 55. 7. If the Soul still draw back and be under discouragement consider your own need If the Lord were never so tenacious and hard to be intreated yet such is your need that you should follow him with uncessant complaints 'T is blasphemy to wrong his mercy by lessening thoughts But grant the sinner his supposition yet you should be instant and try what he will do for importunities sake See Luk. 11. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Luk. 18. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In those Parables there is a kind of condescention and yeilding to our unbelief as if the Lord had said If you will not beleeve all this that is said concerning my Mercy yet your want is great that is enough to make you earnest and frequent in your addresses to me come and see what I will do for your importunity the unjust Judg was moved
their pretences and illusions this Christ whom they denied is described by his relation in the World the onely Master or Ruler this word is opposed to their doting conceit of many Rulers between whom the Regiment of the World was divided the next Title is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God so Christ is called because of his divine nature and then our Lord he saith our partly to shew that this was the Title that he bore in relation to the Church they being his peculiar people by his fathers gift and his own perchase partly to awaken their zeal by a consideration of the interest which they had in this Lord thus denied and then the other word Lord is proper to Christs Mediator-ship see 1 Cor. 8. 5. there remaineth but Christs name Jesus Christ the word Jesus is opened Math. 1. 21. Thou shalt call his name Jesus for he shall save his people from their sins and it implieth here that Christs Lordship shal be administred for the salvation of the Church the other word Christ signifieth anointed which noteth his designation from God to be King Priest and Prophet I do thus particularly open the terms because I suppose the Apostles scope is to give us a sum of the Christian Doctrine concerning the person natures and Offices of Jesus Christ all which were one way or other impugned by the seducers of that age The points that might be drawn hence are many for a tast take these That Jesus Christ is Mâ—ster and Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 King of nations Jer. 10. 7. and King of Saints Rev. 15. 3. or as the Apostle in one place Head over all things to the Church Eph. 1. 22. he is over all things Supream and absolute but the Churches head from whom they receive all manner of influence he hath a rod of Iron to rule the Nations and a golden Scepter to guide the Church in the World he ruleth by his Providences in the Church by his Testimonies Psal 93. per totum In the World the attribute manifested is Power in the Church Grace well then here is comfort to Gods people your Lord is the Worlds Master let the waves wave the Lord reigneth Psal 93. You need not fear he is not onely Lord to protect you but Master of them that rise up against you Again who would not chuse him to be a Lord when whether we will or no he is our Master and bow the knee to him that will else break the back and touch his gâ—lden Scepter least we be broken with his Rod of Iron and take hold of his strength by faith least we feel it in displeasure Lord let me feel the efficacy of thy grace rather then the power of thine anger Observe again That Christ is Lord and Jesus he came to rule and he came to save I shall handle these two Titles 1. Conjunctly and then 2. Singly and apart 1. Conjunctly Let all Israel know that God hath made this Jesus whom ye have crucified Lord and Christ Acts 2. 36. 'T is usual to observe in Christs stile and Title a mixture of words of power and words of goodness and mercy See Isa 9. 6. a tibi passim now for what end partly to shew that he is a desireable friend and a dreadful adversary partly to set forth the mystery of his person in whom the two Natures did meet partly to shew that he is not good out of impotency and weakness if we pardon and do good 't is out of need God is strong enough to revenge but gracious enough to save and pardon Power maketh us cruel Who findeth his enemy and slayeth him not if we forbear 't is out of policy not out of pitty the sonnes of Zerviah may be too hard for us but Christ who is the great Lord he is also Jesus he hath the greatest power and the greatest mercy mighty but yet a Saviour Partly to shew how we should receive him we should not onely come to him for ease but take his yoke Mat. 11. 28 29. Give him your hearts as well as your consciences if Christ save let not sin Lord it What a pittifull thing is it when men would have Christ to redeem them and Sathan to rule and govâ—rn them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we will not have this man to reign over us Luke 19. 14. There the businesse sticks the carnal mind is enmity to the Law Rom. 8. Lusts cannot endure to hear of a restraint and therefore we oppose most Christs Nomothetick power like angry Dogs we gnaw the chain the language of every cardal heart is our lips are our own who is Lord over us Psal 12. 4. To be controled for every word every thought every action we cannot endure it Oh consider Christ hath many enemies but they are his chief enemies that doe withstand his reigning Luke 14. 29. Those mine enemies that would not that I should reign over them c. Secondly Let us handle these two titles singly and apart 1. He is Lord Acts 10. 36. Jesus Christ he is Lord of all As he is God he hath the same glory with the Father as Mediatour there is a dominion that results from his Office for so he is the heir of all things the head of all creatures and King of the Church and at the last day the Judge of all men But he is chiefly a Lord because of his heritage in the Church a Lord over his own people who are given to him for a possession by God the Father Psal 2. 8. and bought with his own blood Acts 20. 28. and taken into a Marriage-covenant with him Eph. 5. 25 26 27. And as Sarah called her husband Lord so must the Church own Christ for Lord and Husband Well then let us acknowledge the dominion of Christ let him be Lord alone in his own house let us yeeld subjection and obedience to him let us beware of depriving him of that honour to which he hath so good a right You will say who are those that deny Christ his Lordship I answer 1. They that will not hear his voice that slight his calls he inviteth them and prayeth them that they will look into their hearts consider their eternal condition but they quench the Spirit smother light resist all these motions these will not hear Christs voyce he intreateth prayeth that we will come and put our souls under his Government and we in effect say we are Lords and will not come at thee Jer. 2. 31. We are well enough and shall doe well enough without any such care and strictness 2. They that cannot endure his restraints Jer. 31. 18 Thou art as a bullock unaccustomed to the yoke They cannot endure to hear of denying their fashions their lusts their pleasures their vain thoughts when every thought and every desire must be under a Law so much time spent in duties such gravity in the conversation such awe in their speechs they break off like a wanton heifer vain and
God in communion is always fresh and new to the blessed spirits And take it for love to the Saints it 's only perfect in Heaven where there is no ignorance pride partialities and factions where Luther and Zuinglius Hooper and Ridley joyn in perfect consort Again Observe the aptness of these requests to the times wherein he prayed when Religion was scandalized by loose Christians and carnal doctrines were obtruded upon the Church In times of defection from God and wrong to the Truth there is great need of mercy peace and love Of mercy that we may be kept from the snares of Satan Christians whence is it that any of us stand that we are found faithful 'T is because we have obtained mercy They would deceive if it were possible the very Elect Mat. 24. 24. Why is it not possible to deceive the Elect as well as others of what mould are they made wherein do they differ from other men I answer Elective grace and mercy interposeth 't is not for any power in themselves but because Mercy hath singled them out and chosen them for a distinct people unto God And we need peace and inward consolations that we may the better digest the misery of the times and love that we may be of one mind and stand together in the defence of the Truth Again Note the aptness of the blessings to the persons for whom he prayeth Here are three blessings that do more eminently and distinctly suit with every person of the Trinity and I do the rather note it because I find the Apostle elsewhere distinguishing these blessings by their proper fountains as Rom. 1. 7. Grace to you and peace from God the Father and our Lord Jesus Christ Sort the blessings right there is grace from the Father and peace from Christ So here is mercy from God the Father who is called the Father of mercies and the God of all comfort 2 Cor. 1. 3. and peace from the Son for he is our peace Ephes 2. 14. and love from the Spirit Rom. 5. 5. The love of God is shed abroad in our hearts by the Holy Ghost which is given to us Thus you see every Person concureth to our happiness with his distinct blessing In the next place how aptly these blessings are suited among themselves first mercy then peace and then love mercy doth not differ much from that which is called grace in Pauls Epistles only grace doth more respect the bounty of God as mercy doth our want and need By mercy then is meant the favour and good-will of God to miserable creatures and peace signifieth all blessings inward and outward as the fruits and effects of that favour and good-will more especially calmness and serenity of Conscience or a secure enjoying of the love of God which is the top of spiritual prosperity And then love sometimes signifieth Gods love to us here I should rather take it for our love to God and to the Brethren for Gods sake So that mercy is the rise and spring of all peace is the effect and fruit and love is the return He beginneth with mercy for that is the fountain and beginning of all the good things which we enjoy higher then love and mercy we cannot go for Gods Love is the reason of it self Deut. 7. 7 8. Rom. 9. 15. Isai 45. 15. and we can deserve nothing at Gods hands but wrath and misery and therefore we should still honour Mercy and set the Crown upon Mercy 's head as further anon that which you give to Merit you take from Mercy Now the next thing is peace mark the order still without mercy and grace there can be no true peace Isai 57. 21. There is no peace saith my God to the wicked they say Peace peace but my God doth not say so Christ left his peace with his own Disciples John 14. 27. and not as worldly and external peace is left in the happiness of which both good and bad are concerned that is general but this is proper confined within the Conscience of him that enjoyeth it and given to the godly 'T is the Lords method to pour in first the oyl of grace and then the oyl of gladness Alas the peace of a wicked man 't is but a frisk or fit of joy whilest Conscience Gods watchman is naping stoln waters and bread eaten in secret Prov. 9. 17. The way to true peace is to apply your selves to God for mercy to be accepted in Christ to be renewed according to the Image of Christ otherwise sin and guilt will create fears and troubles Again the last thing is love great priviledges require answerable duty Mercy and peace need another grace and that 's love 'T is Gods gift as well as the rest we have graces from God as well as priviledges and therefore he beggeth love as well as mercy and peace but it must be our act though we have the grace from above We would all have mercy and peace but we are not so zealous to have love kindled in our hearts Mercy peace all this runneth downward and respects our interest but love that mounteth upward and respects God himself Certainly they have no interest in mercy and were never acquainted with true peace that do not find their hearts inflamed with love to God and a zeal for his glory that as he hath ordered all things for our profit so we may order and refer all things to his glory and honour Mercy runneth down from God and begets peace of Conscience for peace of Conscience is nothing else but a solid taste of Gods mercy and peace of Conscience begets love by which we clasp about God again for love is nothing else but a reverberation or beating back of Gods beam upon himself or a return of duty in the sense of mercy so that God is at the beginning and ending and either way is the utmost boundary of the Soul all things are from him and to him Secondly Let me handle them particularly and apart and first Mercy which is the rise and cause of all the good we have from God The Lord would dispense blessings in such a way as might beat down despair and carnal confâ—â—ence Man hath need of mercy but deserveth none Despair would keep us from God and carnal confidence robbeth him of his glory therefore as the Lord would not have flesh to glory so neither to be cut off from all hope Mercy salveth both we need not fly the sight of God there is mercy with him why he should be feared Psal 130. 7. False worships are supported by terror but God that hath the best title to the heart will gain it by love and offers of mercy And we have no reason to ascribe any thing to our selves since Mercy doth all in the Court of Heaven and not Justice If you reckon upon a debt you are sure to miss 'T is a part of Gods Supremacy that all his blessings should come as a gift
that he should act freely and entertain us as a King not as an Host Merit taketh off something of his Royalty and supream Majesty Touching the Mercy of God give me leave to give you a few Observations 1. 'T is the aim of the whole Scripture to represent God merciful 'T is true God is infinitely just as well as infinitely merciful but he delighteth in gracious discoveries of himself to the creature he counteth it his glory Moses was earnest with God to shew him his Glory and then God proclaimeth his Name Exod. 34. 5 6. The Lord the Lord merciful and gracious long-suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity transgression and sin c. In this description there is more spoken of his Mercy then of his Justice and first his Mercy is described and then his Justice for Justice is only added to invite men to take hold of his Mercy and to shew that Justice is never exercised but in avenging the quarrel of abused Mercy So he is called a God of pardon Nehem. 9. 17. as if wholly made up of sweetness So 2 Cor. 1. 3. he is called Father of mercies and God of all consolations He is a just God but he is not called the Father of Justice Mercy is natural to him he counteth it as the proper fruit and product of the divine Essence 2. Mercy is represented as his delight and pleasure So Micah 7. 18. Mercy pleaseth him 'T is an act exercised with complacency Judgment is called his strange work Isai 28. 21. God loveth to bless and protect to destroy is not suitable to his disposition 't is a thing that he is forced to Punitive acts in the representations of the Word are more against his bowels drawn and extorted from him as Jer. 44. 22. The Lord could no longer bear because of your doings their sins were so clamorous that they would not let God be quiet he would bear no longer unless they would make an Idol of him But now all acts of grace and favour are exercised with delight I will rejoyce over them to do them good Jer. 32. 41. 'T is as pleasing to God to do it as 't is to us to receive it The Scripture after the manner of men doth often represent a Conflict in the Attributes about sinners and if Mercy get the upper-hand 't is always with joy and triumph Jam. 2. 13. Mercy rejoyceth over Judgment but if he be compelled to strike and Justice must be exercised the Scriptures represent a reluctation in his bowels Lam. 3. 33. He doth not afflict willingly nor grieve the children of men in the original from his heart but is like a Father with a rod in his hand and tears in his eyes 3. The Scripture representeth God as exercising mercy though with some present disadvantage to his Glory As mercy to the Ninivites though the credit of his Message lay at stake Niniveh shall be destroyed in forty days yet God spared it and therefore Jonah in a pet challengeth him for it Jon. 4. 2. Lord was not this my saying when I was in my Country â—or I knew that thou wert a gracious God As if he said I knew 't would come to this that the Prophets of Israel should be disgraced before the men of Niniveh and to threaten Judgments in his Name is to expose our selves to derision when we have done our errand free-grace will make us all lyars To this effect did he expostulate with God God might easily destroy sinners with much honour to himself but he is long-suffering even then when his patience for a while seemeth to impair the revenues of Heaven The World suspects his Being the Saints quarrel his Justice and question his Love and all because the wicked are prosperous and God keepeth silence The great stumbling block at which most have dashed the foot of their faith is the suspension of due Judgments What was the effects of his patience to them of Aslyria and Babylon The Lord himself telleth you Isai 52. 5. My Name every day is blasphemed that was all he got by it his people suffered in person and God himself in his reputation all that he got was blasphemies and reproaches and injuries So Psal 50. 21. I kept silence and thou thoughtst that I was every way like thy self that was the effect gross conceits of his Glory and Essence When Judgments are quick and speedy the World is under greater awe the confidence of the Saints is strengthened and supported and Gods honour is more clear and unstained yet with all these disadvantages to his Glory if we may speak so God forbeareth Certainly his heart is much set upon the honour of his Mercy that God will glorifie it though other Attributes seem to suffer loss 4. The Scriptures speak much of his readiness to receive returning sinners Though they have done infinite wrong to his Holiness yet upon repentance and as soon as they begin to submit Mercy embraceth and huggeth them as if there had been no breach Luk. 15. 20. I will go to my Father and the Father ran to meet him So Isai 56. 20. Before they call c. So Psal 32. 5. I said and thou forgavest c. So Jer. 31. 17 with 20. I have heard Ephraim bemoaning himself c. and presently Oh my dear and pleasant child The first relentings of the creature work upon the bowels of Mercy Love's pace is very swift it runneth to meet a returning sinner Christ cometh skipping over the Mountains Cant. 2. 8. He thinketh that he can never be soon enough with us He would fain have the company of sinners and therefore meeteth them more then half way When we but conceive a purpose we presently receive the fruit of his early mercies 5. God doth not only admit them to come but of his own accord inviteth them that are slack and backward The Scriptures do every where record the intreaties of God he draweth us with coards of Love coards that are woven and spun out of Christs heart and bowels In one place thus Cant. 4. 8. Come away from Lebanon my Sister my Spouse from the Lions dens from the mountains of Leopards Christs love is hot and burning he thinketh we tarry too long from his embraces So Cant. 5. 2. Open to me my Sister my Spouse c. Christ stands begging for entrance Lost man do but suffer me to save thee poor sinner suffer me to love thee These are the charms of Gospel Rhetorick So Isai 49. Harken to me and attend to the words of my mouth c. Oh sinners you will not harken to me for the good of your Souls You see none singeth so sweetly as the Bird of Paradise the Turtle that chirpeth upon the Churches hedges that he may cluck sinners to himself The Scripture is full of such an holy witchcraft such passionate charms to entise Souls to their happiness 6. They that constantly refuse the offers of his grace are
fore-head 4. Because we all naturally desire liberty carnall liberty to be left to our own sway and bent and therefore we catch at any thing that tendeth that way we would be as Gods Lords of our own actions and so are very apt to dream of an exemption from all kind of Law but our own lusts the Seducers bait was a promise of liberty 2 Pet. 2. 19. We would all be above check and controle and have scope and roomth from our lusts Psal 12. 4. Our lips are our own who is Lord over us We would fain bring it to that to be at our own dispose to be answerable to none that should call us to an account The tumult of the Nation against Christ was about bonds and yokes Psal 2. 3. The pale or the yoke is grievous to us see Job 11. 12. Jer. 31. 18. Now being so resolved to be free we are willing to hear of liberty and apt to abuse whatever sounds to that purpose But now let us see how many wayes the grace of God may be turned into wantonness a right knowledge of the evil may be a means to prevent it There is a Grace dispensed in the way of Gods providence which may be called the Grace of God and is very lyable to abuse a word of that before I come to the main thing here intended Thus we finde the patience of God often abused when the Lord keepeth silence in heaven and doth not presently thunder down vengeance on the heads of sinners we wallow in ease and fleshly delights and dream of a perpetual happiness and think we shall doe as well as the precisest of them all Eccles 8. 11. Because vengeance is not executed speedily therefore the heart is set in them to do evil Thus doth mans venemous nature suck poyson out of so sweet an Attribute as Gods patience And as Gods patience is abused so is also his goodness and Bounty When we are full and enjoy plenty we grow wanton and either despise our mercies Mal. 1. 2. Wherein hast thou loved us or which is worse despise God himself turn back upon the Mercie-seat grow very negligent cold and careless in the Worship of God nay many times the minde is efferated and grown bruitish and insolent both towards God and man Hos 13. 6. According to their Pasture so were they filled they were filled and their heart was exalted they have forgotten me Men have large Pastures and strong lusts and then God is forgotten there is not that care of God that sense of duty that meeknesse of spirit this is growing wanton with Gods goodness Once more there is another Grace of Providence which is apt to be abused and that is the vouchsafement of Ordinances or the meanes of Grace in great plenty a Mercy prized when it first cometh among a people but within a little while they grow wanton 1 Sam 3. 11. The Word of God was precious in those dayes for there was no open vision whilst Visions are scarce they are higly prized but when they are open aud publick men begin to grow giddy cannot be contented with the simplicity of Gods Ordinances but must be fed with ungrounded subtleties and quintessential extracts when spiritual appetite groweth wanton it is an ill sign when plain truths will not down and all things must be carried in an airie subtile and notional way God will have a scourge for such a wanton people But let us come closer to the matter in hand This Text speaketh of Doctrinal discoveries of grace of the abuse of the Gospel and the principles thereof now 't were an hard task to give you an account of all the paralogisms and corrupt inferences which men draw from the Gospel there is no Doctrine but one way or another a carnal heart is apt to abuse it the most usual abuses are these 1. The Doctrine of Election is abused men say they may live as they list If God hath elected them they shall be saved and so allow themselves in their careless neglect of the means of salvation be not deceived God that decreeth the end decreeth the means God hath predestinated us to be conformed to the Image of his Son Rom. 8. 29. in grace here as well as in glory hereafter 2. The Doctrine of the Attribut's of Gods mercy and long suffering Men will say they are sinners and so are others but God is merciful and so poor ignorant drunkards Adulterers and swearers as they are they dye with this principle in their mouths God is merciful but be not deceived neither Fornicators nor Adulterers c. shall enter into the Kingdome of God 1 Cor. 6. 9. So Eph. 5. 6. Let no man deceive you with vain words for because of these things commeth the wrath of God Both these places shew there were divers which had such deceitful thoughts as if living and dying drunkards Adulterres c. they should go to Heaven others abuse the long suffering of God to their delaying and putting off their repentance as if after a long vitious life provided they could be devote at the last gasp they should at length be saved and of a suddain from Swine become Saints as many delayed their Baptism heretofore because they would have longer time to sin in and to walk after their own lusts and when they were warned of their licentious course their answer was Tunc demum a peccatis deâ—stam cum baptizatus ero When I am baptized I will live otherwise Thou fool besides the uncertainty of thy having time or grace to repent this is a manifest abuse of Gods patience and will turn to thy greater ruine Romans 2. 4. 5. 3. The Doctrine of Gospel grace is abused many wayes Sometimes to exclude the fear and reverence of God as if fear were an antiquated grace suiting onely with a legal dispensation whereas the children of God think the more grace the more fear Psal 130. 4. There is mercy with thee therefore thou shouldst be feared and Hos 3. 5. They shall fear the Lord and his goodness the goodness of God doth not make them presumptious but is the greater matter of reverence and holy trembling fear is so far from being abolished in the Gospel that it continueth in Heaven it being an essential and necessary respect from the Creature to the Creator Again 't is abused to deny all humiliation and sorrow for sins yea all confession of sins as if to be humbled for sins were legal whereas repentance and all the acts of it is a meer Gospel duty the Law knew no such thing and the truest and most genuine sorrow ariseth from a sense of pardon Zek. 12. 10. They shall look upon him whom they have pierced and mourn So Luk. 7. 47. that Christian Niobi loved much and wept much and all because much was forgiven John speaketh to beleevers to them that walked in the light to confess their sins 1 Joh 1 9. we cannot have pardon in Gods way till this be done if
the reliques of grace yet left Psal 119. 176. I have gone astray like a sheep seek thy servant for I do not forget thy Commandments as if he had said Lord I have sinned through weakness but I hope there is some grace left some bent of heart towards thee So the Church Isai 64. 8 9. Now O Lord thou art our Father c. Yea God is angry when we do not plead So Jer. 3. 4. Wilt thou not cry Thou art my Father c. You have an interest though you have been disobedient Thus do and your falls will be an advantage as you have seen men go back to fetch their leaps more commodiously When you stand let it excite you to love and thankfulness Nothing maketh the Saints love God more then the unchangeableness of his Love When they see themselves safe in the midst of weaknesses and Satans dayly assaults it doth much indear God to their Souls Certainly Daniel was much affected with his preservation in the Lions den when he saw the Lions ramping and roaring about him and yet restrained with the chains of Providence that they could do him no harm So the children of God must needs love their Preserver when they consider what dangers are round about them how little they subsist by their own strength and how much they have done a thousand times to cause God to withdraw his Spirit from them and therefore the great argument why the Saints do love and praise him is not only the freedom of his grace but the unchangeableness and constancy of it His mercy endureth for ever 't is several times repeated Psal 136. So Psal 106. 1. Praise ye the Lord O give thanks unto the Lord for he is good for his mercy endureth for ever No form is more frequent in the mouths of the Saints and good reason for alas if we were left to our selves we should damn our selves every hour we have a revolting heart we are like glasses without a bottom as soon as they are out of hand they are broken we cannot stand of our selves and we have a restless enemy that desireth to toss us and vex us as wheat is tossed from sieve to sieve Luke 22. 31. and we have often forfeited Gods protection and grieved him day by day were it not for everlasting Mercy what would become of us Certainly they that do not love God for their preservation they are not sensible of their condition in the world what a naughty heart they carry about with them 'T is a miracle that ever grace should be preserved there where there is so much pride love of pleasures worldly cares brutish lusts that such an heavenly plant can thrive in the midst of so many weeds Nor what a busie Devil they have to do withall who watcheth all advantages as a dog that standeth waving his tail 't is Chrysostom's comparison and expecting a bit and his envy and malice is most bent against them that have most grace Finally they do not consider that the world is full of snares and dangerous allurements for if they did they could not chuse but fall a blessing of God for Jesus Christ who yet fasteneth them as a nail in the holy place I remember one of the Fathers bringeth in the Flesh saying Ego deficiam I will surely fail and miscarry and the World Ego decipia◠I will deceive them and entice them and Satan Ego eripiam I will snatch them and carry them away and God saith Ego custodiam I will keep them I will never fail them nor forsake them and there lieth our safety and security It informeth us that if any fall often constantly frequently easily they have no interest in grace 1 John 3. 9. He that is born of God sinneth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he makes not a trade of sin that 's the force of the phrase Gods children slip often but not with such a frequent constant readiness into the same sin As fair Meadows may be overflown but Marish ground is drowned with the return of every Tyde so are wicked men carryed away with every return of the temptation therefore he that liveth in a course of prophaness worldliness drunkenness his spot is not as the spot of Gods children You are tryed by your constant course and walk Rom. 8. 1. What 's your road what do you do constantly easily frequently I except only those sins which are of usual incidence and suden surrection as sudden stirrings of passion in a cholerick temper and vanity of thoughts and distractions in duties c. and yet for these a man should be the more humble and watchful if they be not felt and striven against and mourned for 't is a bad sign It provoketh us to get an interest in such a sure condition Be not contented 1. With outward happiness things are worthy according to their duration Nature hath such a sense of Gods Eternity that the more lasting things are it accounteth them the better An immortal Soul must have an eternal Good Now all things in the world are frail and pass away therefore called uncertain riches 1 Tim. 6. 18. 't is uncertain whether we shall get them and uncertain whether we shall keep them and uncertain whether we shall live to enjoy them if they stay with us All of this side grace is uncertain these things are usually blasted in their flower and beauty as Herod was stricken in the midst of all his Royalty so that a man may out-live his happiness which is the greatest misery or at least it must terminate with death there is no use of wealth in the other world But now the better part can never be taken from us Luke 10. 42. and by seeking that we may have other things with a blessing Mat. 6. 33. 2. Rest not in gifts they are for the body rather then the person that hath them as many are carnal and yet come behind in no gift God useth them like Negroes to dig in the mynes of knowledg that others may have the gold Judas could cast out Devils and yet afterward was cast out among Devils See 1 Cor. 12 ult the Apostle had discoursed largely of gifts and then concludeth thus But yet I shew you a more excellent way and what 's that Grace that abideth and endureth for ever as in the next Chapter Many that have great abilities to pray preach discourse yet fall away According to the place which they sustain in the body so they have great gifts of knowledg utterance abilities to comfort direct and instruct others to answer doubts to reason and argue for God for conference and holy discourse and yet fall foully as those Heb. 6. 4. are said to be partakers of the Holy Ghost that is to have a great share of Church gifts Nay this is not all Gifts themselves wither and vanish when the bodily vigor is spent The glory of a man is as the flower of the grass 1 Pet. 1. 24. By
measure of faith loose hopes weaken endeavors 1 Cor. 9. 26. Irun not as one uncertain Those that ran a race gave over when one had far out-gone them as being discouraged and without hope When hope is broken the edg of endeavors is blunted Go on with confidence you are assured of the issue God will bless you and keep you to his everlasting Kingdom 5. In the hour of death when all things else fail you God will not fail you this is the last brunt do but wait a little while and you will find more behind then ever you enjoyed death shall not separate as Olevian comforted himself with that Isai 54. 10. The hills and mountains may depart but my loving-kindness shall not depart from you being in the agonies of death he said Sight is gone speech and hearing is departing feeling is almost gone but the loving-kindness of God will never depart The Lord give us such a confidence in that day that we may dye glorying in the Preservation of our Redeemer VERSE II. Mercy unto you and Peace and Love be multiplyed WE are now come to the third thing in the Inscription and that is the form of salutation delivered as all Apostolical salutations are in the way of a prayer In which we may observe 1. The matter of the prayer or blessings prayed for which are three Mercy Peace and Love 2. The manner or degree of enjoyment be multiplyed I begin with the matter or blessings prayed for It will not be altogether unuseful to observe that diversity which is used in salutations In the Old Testament peace was usually wished without any mention of grace as Psal 122. 8. For my brethrens and companions sake I will say Peace be within thee and â—an 6. 25. Peace be multiplyed unto you But in the times of the Gospel grace being more fully delivered that was also added and expressed in the forms of salutation but yet in the times of the Gospel there is some variety and difference Sometimes you shall meet with a salutation meerly civil as James 1. 1. To the twelve Tribes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 greeting so Acts 15. 23. which was the usual salutation among the Heathen but most usually 't is grace and peace and in other places grace mercy and peace as 2 John 3. and 1 Tim. 1. 2. and here it differeth from them all for 't is mercy peace and love And Causaubon observeth that the Greek Fathers if they wrote to a earnal man they would wish him grace but not peace if to a godly man they would wish him grace and peace too To touch upon these things is sufficient From these Blessings mentioned in this place I shall observe something in general and then handle them particularly and apart First In the general Consideration you may observe 1. That spiritual blessings are the best blessings that we can wish to our selves and others The Apostles in their salutations do not wish temporal felicity but spiritual grace Gods people pray for one another out of the communion of the Spirit and for themselves out of a principle of the divine Nature and therefore they do not seek wealth and honour for themselves or one another but increase of Gods favour and Image 'T is true Nature is allowed to speak in prayer but grace must be heard first our first and chiefest requests must be for mercy peace and love and then other things shall be added to us the way to be heard in other things is first to beg for grace Psal 21. 4. He asked life of thee and thou gavest him length of days for ever Solomon sought wisdom and together with it found riches and honour in great abundance Well then if thou prayest for thy self make a wise choyce beg for spiritual blessings so David prayeth Psal 106. 4. Remember me O Lord with the favour that thou bearest unto thine own people nothing less would content him then Favorites mercy other blessings are dispensed out of common pity to the generality of men but these are mercies privilegiate and given to Favorites now saith David of this mercy Lord no common blessing would serve his turn So Psal 119. 132. Look upon me and be merciful to me as thou usest to do to those that love thy Name Surely that which God giveth to his people that 's a better mercy then that which God giveth to his enemies Again these are mercies that cost God dearer they flow to you in the Blood of his own Son yea they are mercies that are better in themselves wealth and honour may become a burden yea life it self may become a burden but not mercy not grace not peace of Conscience and therefore they are better then life Psal 63. 3. then wealth then honour none ever complained of too much mercy of too much love of God These are blessings that swallow up other miseries yea the loss of other blessings grace with poverty 't is a preferment peace of Conscience with outward troubles is an happy condition if there be a flowing of spiritual comforts as there is an ebbing of outward comforts we are not much wronged therefore first seek these bleseings Again If you pray for others pray for grace in the first place that 's an evidence of spiritual affection Carnal men wish such things to others as they prize and affect themselves so also do gracious men and therefore their thoughts run more upon mercy peace and grace then wealth and honour and greatness When a man sendeth a token to a friend he would send the best of the kind These are the best mercies if you were to deal with God for your own Souls you can ask no better You may ask temporal things for God loveth the prosperity of his Saints but these special blessings should have the preferment in your wishes and desires of good to them and then you are most likely to speed Our Lord Christ in the 17 of John commendeth the Colledg of the Apostles to the Father and what doth he ask for him dominion and worldly respect Surely no nothing but preservation from evil and sanctification by the Truth these are the chiefest Blessings we should look after as Christians Observe again the aptness of the requests to the persons for whom he prayeth Those that are sanctified and called have still need of mercy peace and love They need mercy because we merit nothing of God neither before grace received nor afterward the very continuance of our glory in Heaven is a fruit of mercy not of merit our obligation to free-grace never ceaseth We need also more peace there are degrees in assurance as well as faith there is a temperate confidence and there are ravishing delights so that peace needs to be multiplyed also And then love that being a grace in us 't is always in progress in Heaven only 't is compleat Take it for love to God there we cleave to him without distraction and weariness or satiety
with the widows clamour be it as you imagine that I have no bowels for creatures miseries nor ears for their requests which yet is a blasphemy confuted by every object in the world the young Ravens will tell you otherwise but be it so you are undone if I be not merciful see what I will do for constant asking Upon all these encouragements be perswaded to make an essay faith at first standeth but upon one weak foot Who knoweth but that God will be gracious There is encouragement enough to venture though we do not know what will come of it Take up a resolution to make tryal you will find better welcome then you can expect God desires to exercise mercy as much as you desire to feel it It presseth us in all our enjoyments to acknowledg Mercy The Saints are wont to do so 'T is good to refer all things to their head and proper fountain Every thing that we enjoy is the fruit of Mercy especially saving grace 'T is a sure sign a man hath received no benefit by grace if his heart be not stirred up to praise it We have cause to praise God for his mercy above the Angels I mean not only the bad Angels with whom God entered not into a treaty he dealt with them in justice and not in mercy but even the good Angels in some respects we have more cause to bless God then they have Gratitude respecteth the freeness and graciousness in giving rather then the greatness of the benefit God was bountiful to the Angels in making them such excellent creatures out of nothing but he is merciful to us notwithstanding the demerit of our sins There was no let in his doing good to the Angels Goodness floweth out freely from an holy God to righteous creatures but wronged Justice interposed and put in a bar against us so that his Justice must be satisfied before Mercy can have a free course We are a generation of sinful men the wretched off-spring of fallen Adam we had forsaken God and cast him off which the Angels had not and therefore though they have a large experience of Gods goodness yet they wonder at the grace shewed to us 1 Pet. 1. 12. But now much more is this mercy to be acknowledged if we consider the difference between us and other men who it may be excelled us in moral accomplishments but God hath passed them by choosing us poor things of nought poor base creatures that the glory might entirely redound to his own grace But especially should this Mercy affect us when it hath made a distinction between us and others that were involved in the same guilt when one is taken and another left as the bad thief went to his own place when the good thief was taken to Paradise and many of Gods Elect were as deep in sin as those in Hell I say in all such cases we should still be crying out Mercy mercy for certainly Justice could make no such distinction it awardeth a like punishment to all that are found in a like crime but Gods infinite and eternal Mercy only maketh the difference 'T is Caution Do not wrong Grace and Mercy if it be the cause of all the good which we enjoy this is to close up the Fountain and to make Mercy our Enemy and if Mercy be our Enemy who shall plead for us If Mercy be an Accuser where shall we get an Advocate But how do we wrong Grace I answer Partly by neglecting the offers of it when you make God speak in vain 2 Cor. 6. 2. 'T is a great affront we put upon God to despise him when he speaketh to us in the still voyce and all the woiâ—gs and pleading of Mercy do not move to look after our Salvation though you do not despise there is danger in bare neglect Heb. 2. 3. When all the charms of Mercy do no more work with you then a story of golden mountains or Rubies and Diamonds faln from Heaven in a night dream this neglect argueth a greater suspition and distrust of Gods mercy then doubts and troubles of Conscience do Mercy speaketh to them and they do not think the message worth the hearing or regarding Again You wrong Grace by refusing it out of legal dejection for by this means you straiten the riches and darken the glory of it as if there were not more in Grace then there is in sin or as if an Emperors Revenue could not discharge a beggars debt The Prodigal could say there was bread enough in his fathers house If we perish 't is not for want of mercy but for want of faith Grace is Gods treasure he is rich in mercy Ephes 2. 4. As far as we straiten grace we make him a poorer God Again We wrong Grace and Mercy by intercepting the glory of it 'T is the greatest sacriledg that can be to rob God of his Glory especially of the glory of his Grace for that 's his great aim in all his transactions with man to make his Grace and Mercy glorious see Ephes 1. 6. Now when you think God accepteth you rather then others for some worth and good qualities that he seeth in you more then others it may be in this light of the Gospel which we now enjoy such thoughts are not expressed but if they lurk secretly in the heart you think God foresaw you would bring him more glory you take the Crown from Grace's head and put it upon your own So also you wrong Grace when you ascribe any thing to your power and strength as Joab sent for David to take the honour of winning Rabbath 2 Sam. 12. 28. Lest I take the City and it be called after my own name So send for God to take the honour Not I but grace 1 Cor. 15. 10. Throw the Crown at Grace's feet The industrious servant said Thy pound hath gained ten pounds Luke 19. 16. not my industry but thy pound Once more We wrong Grace by turning it into wantonness see Vers 4. 't is made there to be an heavy charge and black note when men presume on Grace and use it only as a dung-cart to carry away their filth Grace must bear all and pardon all as riotous children that have a rich father care not how they spend his estate shall pay for all 'T is a mighty wrong to Grace this when you make it pliable to such vile purposes and father the bastards of your own carnal hearts upon Gospel encouragements 'T is the Devils Covenant not Gods when you think that you may live as you list be at your own dispose and mercy shall be at your beck and you shall have comfort when you please and that you may sin freely because God pardoneth freely as if Mercy gave you a priviledg and liberty to sin In short If a man slackens any part of his duty for Mercy 's sake or le ts loose the reins to vile affections with more freedom upon the
and overcome with the vehemency of any passion as mans is this maketh the wonder there is no blindness and passion in him that loveth and yet the thing that is loved is vile and uncomely 3. The frequency of the expressions of his Love It would weary the arm of an Angel to write down Gods repeated Acts of Grace Rom. 5. 17. The free gift is of many offences unto Justification We carry loads of experiences with us to Heaven Gods Book of Remembrance is written within and without This will be our wonder and amazement at the last day to see such huge sums cancelled with Christs blood Every day pardoning mercy is put in Our past lives are but a constant experience of our sinning and Gods pardoning We are weary of every thing but sin we are never weary of that because 't is natural to us The very refreshments of life by continuance grow burdensom Meat drink musick sleep the chiefest pleasures vvithin a vvhile need to be refreshed vvith other pleasures Man is a restless creature and loveth shift and change But now vve are never weary of sin we have it from the womb and we keep it to the grave and yet all this while we subsist upon God we subsist upon him every moment We have life and breath and hourly maintenance from him whom we thus grieve and offend Dependance should beget observance but in us 't is otherwise As a dunghill sendeth out vapors to obscure the Sun that shineth upon it so do we dishonour the God of our mercies and grieve him day by day How long hath God been multiplying pardons and yet Free-grace is not tyred and grown weary 4. Consider the variety of the expressions of his Love We have all kind of mercies we eat mercy we wear mercy we are encompassed with mercy as with a shield The Apostle saith 2 Pet. 1. 3. He hath given us all things that pertain to life and godliness that is as I would interpret all things that are necessary to life natural to life spiritual to maintain grace here and to bring us to glory hereafter He that hath an interest in Christ his portion is not straitened he hath a right to all things and a possession of as much as Providence judgeth needful therein we must not be our own carvers A man of mortified affections thinketh he hath provision enough if he hath things necessary to life and godliness and will you not love God for all this Certainly we do not want obligations but we want affections Look as too much wood puts out the fire and causeth smoak so the multitude and dayly experience of Gods mercies lesseneth the esteem of them We have but too many mercies and that maketh us unkind and neglectful of God What shall I tell you of Sabbaths Ordinances food rayment If a man would be but his own remembrancer and now and then come to an account with God he would cry out Oh the multitude of thy thoughts to us-ward how great is the sum of them Psal 139. Or if a man would but keep a journal of his own life what a vast volume would his private experiences make how would he find mercy and himself still growing up together Shall I shew you a little what a multitude of mercies there are I will not speak of the higher and choycer mercies such as concern the soul but of such as concern the body What a deal of provision is there for the comfort and welfare of the body I instance in these mercies partly because they are so common that they are scarce noted partly because carnal men prize the body most they prefer it above the Soul now the Lord would leave them without excuse they that love the body shall not want arguments to urge them to love God since he hath bestowed so much of his love and care upon the body to gratifie all the senses not only for necessity but delight There is light for the eye the poorest man hath glorious lamps to light him to his labours For the taste such variety of refreshments of a different sap and savour For the smell delicious infusions into the ayr from flowers and gums and aromatick plants For the ears musick from birds and men and all this to make our pilgrimage comfortable and our hearts better How many creatures hath the Lord given us to help to bear burdens how many things for meat and medicine If man had not been created last after the World was setled and furnished vve should have seen the vvant of many things vvhich vve novv enjoy and do not value First God provided our house and then furnished our table and vvhen all vvas ready then man is brought in as the Lord of all We are not affected vvith these mercies Hovv can vve sin against God that can look no where but vve see arguments and reasons to love him As Christ said Many good works have I done amongst you for which of these do you stone me So may the Lord plead I have done many things for you you cannot open your eyes but you see love you cannot vvalk abroad but you smell love and hear love c. for vvhich of those do you grieve me and deal so despightfully vvith me Let me now come to the Effects of Gods Love I shall only instance in those three great Effects Creation Preservation and Redemption Certainly that must needs be a great benefit out of which there flies not only sparks but brands and so that Love which can produce such fruits and effects must needs be exceeding great 1. Creation This deserveth love from the creature The fruit of the Vineyard belongeth to him that planted it and whom should we love but him that gave us the power to love All that thou hast all that thou canst see that thou canst touch is his gift and the work of his hands He gave thee the essence not of a tree a bird a beast but of a man capable of reason fit for happiness God made other creatures by a word of Command and man by Councel 't was not Be thou but Let us make man to shew that the whole Trinity assisted and joyned in consultation He made other creatures for his glory but not for his love and service God is glorified in them passively as they give us occasion to glorifie God the creatures are the harp but man maketh the musick All thy works praise thee and thy Saints bless thee Psal 145. 10. How many steps may a Christian ascend in his praise and thanksgiving We might have been stones without sense beasts and without reason born infidels and without faith We might have continued sinners and without grace all these are so many steps of mercy But Creation is that we are now to speak of and truly it deserveth a remembrance especially in youth when the effects of Gods creating bounty are most fresh in our sense and feeling We are always to remember our
Creator but then especially The aches of old serve to put us in mind of our ingratitude but the strength and vigor and freshness of youth should make us remember the bounty of our Creator Look upon the body or the soul and you will see that we have cause to love him In the body we find as many mereies as there are limbs If a man should be born blind or lame or should lose an eye or an arm or a leg how much would he love him that should restore the use of these members again We are as much bound to love him that gave them to us at first especially when we consider how often we have deserved to lose them We would love him that should raise us from the dead God is the Author of life and the continual Preserver and Defender of it If we love our parents that begot us we should much more love God that made them and us too out of nothing Take notice of the curious frame of the body David saith Psal 139. 16. I am wonderfully made accepictus sum so the Vulgar rendereth it painted as with a needle like a garment of needle-work of divers colours richly embroydered with nerves and veins What shall I speak of the eye wherein there is such curious Worshmanship that many upon the first sight of it have been driven to acknowledg God Of the hand made to open and shut and to serve the labours and ministeries of Nature without wasting and decay for many years if they should be of marble or iron with such constant use they would soon wear out and yet now they are of flesh they last as long as life lasteth Of the head fitly placed to be the seat of the senses to command and direct the rest of the members Of the lungs a frail piece of flesh yet though in continual motion of a long use 'T were easie to enlarge upon this occasion But I am to preach a Sermon not to read an Anatomy Lecture In short therefore every part is so placed and framed as if God had employed his whole Wisdom about it But as yet we have spoken but of the casket wherein the Jewel lieth the Soul that divine spark and blast how quick nimble various and indefatigable in its motions how comprehensive in its capacities how it animateth the body and is like God himself all in every part Who can trace the flights of Reason What a value hath God set upon the Soul He made it after his Image he redeemed it with Christs Blood c. Well then God that made such a body such a soul deserveth love He that made the Soul hath most right to dwell in it 't is a curious house of his own framing But he will not enter by force and violence but by consent he expecteth when love will give up the keys Rev. 3. 17. Behold I stand at the door and knock if any man open to me I will come in and sup with him Why should Christ stand at the door and knock and ask leave to enter into his own house he hath right enough to enter only he expecteth till we open to him 2. Preservation We are not apprehensive enough of dayly mercies The Preservation of the World is a constant Miracle The World is hanged upon nothing as 't is in the Book of Job A feather will not stay in the ayr and yet what hath the World to support it but the thin fluid ayr that is round about it 'T is easie to prove that the Waters are higher then the Land so that we are always in the case the Israelites were in when they passed through the Red Sea Nos sumus etiam tanquam in medio rubri maris saith Luther the Waters are round about us and above us bound up in an heap as it were by God and yet we are not swallowed up 'T is true the danger is not so sensible and immediate as that of the Red Sea because of the constant rampire of Providence More particularly from the womb to the grave we have hourly maintenance from God Look as the beams in the ayr are no longer continued then the Sun shineth so we do no longer continue then God upholdeth our beings by the word of his Power Heb. 1. 3. Or as 't is with a Seal in the Water take away the seal and the impress vanisheth so do we disappear as soon as God doth but loosen his Hand and almighty Grasp by which all things are upheld and preserved But let us speak of those acts of Providence that are more sensible Into how many diseases and dangers might we fall if God did not look after us as the Nurse after her child How many have gone to the grave nay it may be to Hell since the last night How many actual dangers have we escaped God hath looked after us as if he had forgotten all the world besides as if his whole employment were to do us good He saith that he will no more forget us then a woman doth her sucking child and that we are written before him and graven in the palms of his hands Isai 45. 15 c. as men tye a string about their â—inger for a remembrance or record in a book such things as they would regard all these are expressions to describe the particular and express care of Gods Providence over his children Now what shall be rendered to the Lord for all this If we could do and suffer never so much for God it will not answer the mercy of one day Certainly at least God expecteth love for love Love him as he is the strength of thy life and length of thy days Deut. 30. 26. Every days experience is new fuel to keep in the fire The very beasts will respect their preservers they are loving to those that are kind to them The Ass knoweth his owner and the Ox his masters crib There is a kind of gratitude in the beasts by which they acknowledg their benefactors that feed them and cherish them But we do not acknowledg God who feedeth us and upholdeth us every moment There is â—â— creature made worse by kindness then man He that was made to be Master of the creatures may become their Scholer there is many a good lesson to be learned in their School 3. Redemption As a man when he weigheth a thing casteth in weight after weight till the scales be counterpoysed so doth God mercy after mercy to poyse down mans heart Here is a mercy that is overweight in it self 1 John 4. 10. Herein is love not that we loved God but that God loved us and sent his Son to be a propitiation for our sins If we had had the wisdom to pitch upon such a remedy as certainly it could not have entered into hearts of men or Angels yet we could not have the heart to ask it It would have seemed a rude blasphemy in our prayers to desire that the Son of God
that in the defect of publick preaching good supply may be had in this kind Well then 't is an acceptable service to the Church which they do who can handlethe pen of the writer when they send abroad a publick testimony against errour a publick monument of their affection to the truth the Goose quil hatl◠smote Antichrist under the fifth rib the Earl of Darby accused Bradford for doing more hurt by his writings then preaching Hezekiah's servants are commended for copying out the Proverbs of Solomon Prov. 25. 1. They deserve not to be censured but commended and cherished that do service in this kind I confess there is no end of Books pride and ambition may put many upon scribling and filling the world with chaffs and vanity so that there needetha restraint rather then an incitement some meerly blur paper which is no small discouragement to modest and able men surely care should be taken to prevent abuse writing is a more publick way of teaching and men should not undertake it without a care Jeremies advice is good Ne ad scribendum citò prosilias levi duceris insania multo tempore disce quod doceas Hier. ad Rusticum Mohachium Be not too hasty to write that which is prepared for publick instruction had need be prepared with great deliberation the the vestal Virgins were ten years in learning and ten years in practising and ten years in teaching and prescribing directions to others when every Sciolist will be obtruding his Notions upon the world 't is a great abuse for by this means useful men are discouraged or if they publish their labours they are not taken notice of As two or three grains of good corn are hardly found out under an heap of chaff But take away this abuse writing is a great help to the Church in practicals that people may still be furnished with good books in every age old ones written long ago being neglected or lying hid in some private studyes or else not coming up to the rate of present light or not answering the temper of the present age not meeting with the sins nor incouraging the graces within use and exercise Again in controversals there is great use of writing controversies not being so easily determined by the judgment of the ear as the eye In the clamour of disputations and violent discourse usually there is such a dust raised that we cannot so soon discern the truth as upon a calm debate and mature consideration of what is delivered in writing which I remember was the cause why Tertullian wrote his treatise against the Jews lest the tumult and noyse of the dispute should be some prejudice to the truth But of this enough I come now to the next Circumstance in the insinuation or profession of his readiness to do them good and that is the object or subject concerning which he would write to them the common Salvation a fit argument for Saints The Apostles in their private and familiar letters were very spiritual yea when they wrote about their ordinary occasions as Paul to Philemon Still they were ready to impart some spiritual gift whether by conference or writing those Letters then should be most welcome to us that mind us of the best things But what was this common salvation I suppose by it is meant that Salvation wherein he and they and all the Saints were concerned this expression may be conceived to be an Argument either of the Apostles meekness though he were an Apostle and they private believers yet I and you have but one common salvation as Captains to indear themselves to their Troops will say Fellow-souldiers as ingaged in one common Warfare or else of his holiness the common Salvation that is which I am to look after as well as you or else of his love to their salvation which he would look after as well as his own the Saints carry on a joynt trade to Heaven they are all partners and Salvation lyeth in common between them you are to promote mine and I yours Well then he having their faith and salvation in like respect with his own he was willing to write to establish them in the truth I shall form the point in the very words of the Text. That the Salvation of the peeple of God is a common Salvation not to good and bad for it belongeth only to a peculiar people but common to all believers 't is common to them in divers regards 1. They all are chosen by the same grace there is no special reason why Paul should obtain mercy rather then John and Andrew and Thomas Free-grace acteth upon the same terms All Gods motives are taken from himself from his own bosome For my own sake saith the Lord Isai 43. 25. There may be a difference in the creature John and Andrew may be otherwise tempered and disposed then Paul and Peter but Gods motives to choose both the one and the other are still the same 2. They have the same Christ there is no other Name under Heaven Acts 4. 12. And Jesus Christ the same yesterday to day and for ever Heb. 13. 8. In all ages the Church hath been saved by Christ none of the holy ones of God had a more worthy Redeemer then we have Christ gave the same ransom to purchase Heaven for me and thee and others as under the Law the rich and the poor were to give the same ransome Exod. 30. 15. The rich shall not give more and the poor shall not give less then half a sheckel The price of Christs blood for all souls was equal if they had a more worthy Christ to dye for them you might be discouraged 3. You are justified by the same righteous one as far as another The righteousness of Christ is unto all and upon all that believe and there is no difference Rom. 3. 11. In inherent righteousness there is a great deal of difference one hath more grace another hath less in sanctificatiō there are degrees but as to imputed righteousness they are all equal none of the Saints hath finer linnen or are decked with a better vesture then you are there is a difference in the degree of faith which receiveth this righteousness but there is no difference in the righteousness its self a Giant or strong man holdeth a precious jewel so doth a child the jewel is the same though a man holdeth it with a stronger hand it looseth nothing of its worth in the childs hand So here the righteousness is the same though the faith be not the same Yea fourthly As we have the same priviledges so the same way all by faith and the faith of the weakest as to the essential priviledges is as acceptable to God as the faith of the strongest 2 Pet. 1. 1. Simon Peter to them that have obtained like precious faith with us 'T is like precious for kind though not degree of the same nature worth and
doth not exclude the ordinary natural means Marriage is necessary for the propagation of mankind though the rational Soul is from God yea more care is had of women with child then of brute beasts because the fruit of the womb is the immediate work and blessing of the Lord so faith is of Gods planting and therefore we should be the more careful in the use of means 2. This faith is said to be once given This will also hold concerning grace for Where 't is once planted it cannot be totally and finally destroyed rather 't is continually supplyed by the care and faithfulness of God see 1 Cor. 1. 8. and 1 Thes 5. 24. and Phil. 1. 6. And those hypocrites that fall off after a long profession seldom recover themselves by repentance Heb. 6. 6. 2 Pet. 2. 21. Well then here is Comfort to the people of God that find so many lusts and so many temptations they think they shall never hold out faith is but once given where 't is really given there needeth not a second gift Again here is Caution Faith is a precious Jewel if once lost wilfully after the knowledg of the truth 't is not easily regained 3. Consider the persons to whom 't is given * 't is not given to every one for all men have not faith and the Gospel is hidden to those that are lost but 't is given to the Saints to those who were chosen that they might be Saints which sheweth 1. The excellency of Faith 't is a privilegiate and peculiar mercy 2. That Beleevers are Saints Faith giveth an interest in Christ and therefore they must needs be holy His Blood cleanseth 1 Joh. 1. 7. His Spirit sanctifieth 1 Cor. 6. 11. Again Faith it self hath a cleansing purisying virtue Hearts purified by faith Acts 15. 9. Faith applyeth the Blood of Christ and the hand of the Laundress is as necessary to cleanse the clothes as the soap wherewith they are cleansed Faith waiteth for the Spirit it argueth from the love of God Faith and sin are like the poyson and the antidote always working one upon another till faith hath gotten the mastery Well then Is your faith sanctifying Strong perswasions of an interest in grace and a loose life will not suit we are not perfectly clean and holy but there will be strong desires and earnest groans after more holiness as Psal 51. 10. and Rom. 7. 24. Who shall deliver me c. that is Oh that I were questions are put for wishes so Psal 119. 5. Oh that my ways were directed to keep thy Statutes Yea there will be not only groans under but struglings against sin A child of God may fall into sin but he cannot rest in it and lie down with ease as mud may be cast into a pure fountain or stirred up in it but the fountain never ceaseth till it work it self clean again Peter and David stepped aside but they could find no peace till they were reconciled to God I will return to my first husband then it was better then it is now Hosea 2. Again you may know it by the drift and disposition of the heart Which way lieth the bent of your spirits and what are your constant motions and operations A man that is travelling another way may now and then look back How is your heart inclined Psal 119. 112. I have inclined my heart to perform thy Statutes always unto the end Is there a constant inclination towards God 1 Chron. 22. 19. Now set your hearts to seek the Lord Is the heart set what is your constant course and walk Rom. 8. 1. But so much for this Digression occasioned by the suitaableness of words to the grace of faith Let us now come to the other acception which is more proper in this place namely as faith is put for the doctrine of faith now this was 1. Delivered 2. Once delivered 3. To the Saints 1. Delivered not invented 't is not the fruit of fancy or humane devising but hath its original from God 't was delivered by him to holy men chosen for that purpose and by them delivered by word of mouth to the men of that age wherein they lived and by writing for the use of after ages and delivered to be kept 't is a sacred Depositum which God hath put into the hands of the Church Keep that which is committed to thy trust 1 Tim. 6. 20. and to them were committed the Oracles of God Rom. 3. 2. I shall observe 1. The Mercy of God in delivering this Faith or Rule of Salvation 2. The Duty of the Church concerning it 1. The Mercy of God in delivering this faith to chosen men that by their means the world might come to the knowledge of it The doctrine of Salvation first came out from God and then was conveyed to us by the hands of holy men we are not sensible enough of the priviledg Psal 147. 19 20. He sheweth his Word unto Jacob his Statutes and Judgmeâ—ts unto Israel he hath not dealt so with any Nation c. 'T is not a common mercy for many Nations want it nor no casual thing in the primitive times not only the doctrine of the Apostles was directed and ordered by the Holy Ghost but also their journeys the Gospel came not to them by chance but as a special gift from Heaven But that we may be more sensible of the Priviledg I shall shew you 1. The Benefit of the Word By it Gods heart is opened to us and our own hearts to our selves by it we are acquainted with the way of Salvaâ—ioâ— and come to understand the courses of the Lords Justice and Mercy and in what manner he will govern and rule the World which are altogether unknown to them that have not such a Revelation delivered to them We should never have known the cause of our misery our fall in Adam nor the means of our Recovery Redemption by Jesus Christ if they had not been delivered to us in this doctrine and rule of faith we should never have known how to worship God or enjoy God If carnal men should have a liberty to let Nature work and set down a Divinity of their own what a goodly Religion should we have in the World a very comely Chymaera no doubt For practicals it would be large enough I am sure for natural conscience hateth fetters and restraints in doctrinals it would be absurd enough Man can never take a right draught and image of God Who can empty an Ocean with a Cocklesh ll And since the Fall we are grown quite brutish our conceits are not so monstrous in any thing as in the Worship of God The Pagan Philosophers that were most profound in the researches and enquiries of Reason they sate abrood and thought of hatching an excellent Religion but what was the issue Professing themselves to be wise they became fools Rom. 1. 22. All that they produced was fables and high strains
of folly mixed with popular Rites and Customs There are many things necessary to Religion which the Angels themselves could not have known if they had not been revealed therefore their knowledg increaseth by observing Gods dispensations to the Church Ephes 3. 10. The way of Salvation by Christ is such a Mystery as could not have entred into the heart of any creature no not of an Angel If an Angel had been to set down which way man should be redeemed nay if all the Cherubim and Seraphim Thrones Dominions and Powers had met together in a Synod and Council and had taken in all the world to their assistance it would have posed them all to have found out such a Way as God hath appointed But not to speak of Mysteries There is in the Word some Moralities suitable to the Law of Nature which was once written upon mans heart but alas now there remains only some scattered fragments and obscure characters so defaced that they cannot be read and how blind are we in these things without the Word Witness the sottish Idolatry of those Nations that want it worshipping stocks or stones yea a piece of red cloth or what ever they saw first in the morning And witness those brutish Customs among other Nations whereby uncleanness and unnatural sins have been authorized by a Law Therefore 't is a great mercy that something is delivered and given out as a Rule of Faith and Manners 2. That this Tradition is written and put into a stated course in those Books which we call Scriptures If the Revelation of Gods Will had been left to the tradition of men of such a rank or order what a liberty might they take of coyning Oracles and obtruding their fancies upon the world 'T is a great mercy that our faith doth not depend upon uncertain suggestions but some main publique Records to which all may appeal and find satisfaction Heretofore the Lord revealed himself by Visions Oracles and Dreams to persons of ancient holiness and sanctity that they might instruct others which course was sure enough while the people of the world were but a few families and the persons intrusted with Gods message had authority and credit sufficient with the present age and lived long to continue the tradition with the more certainty to future ages But afterwards the Lord was pleased to speak to his Church both by Word and writing His Word was necessary for further revealing and clearing up the doctrine of Salvation and writing was necessary because when Precepts were multiplyed it was needful for mens memories that they should be written the long life of Gods Witnesses was lessened corruptions began to increase Satan giving out lying oracles and visions idolatrous Rites and customs crept into the best families the people of God were grown numerous enough to make a Commâ—nwealth and Politick Body therefore to avoyd mans corruptions and Satans deceits the Lord thought fit that we should have a written Rule at hand as a publique Standard for the tryal of all Doctrines God himself wrote the first Scripture with his own Finger upon tables of stone and he commanded Moses and the Prophets to do the same Exod. 17. 14. and 34. 17. which dispensation of Word and Writing continued till Christs time who as the great Doctor of the Church perfected the Rule of Faith and by the Apostles as so many publique Notaries consigned it to the use of the Church in all Ages When the Canon began to be compleat the latter Apostles pressed the receiving of it and John as the last and as one who outlived all the rest closeth up his Prophecy thus Rev. 22. 18 19. If any man add c. and if any man take away c. which doth not only seal up the Book of the Revelations but the whole Canon and Rule of Faith which indeed was a great mercy to the world the Lord knew to what a liberty we inclined in divine things and therefore we needed to be tyed up to a Rule which here is given us 3. The mercy of God appeareth in preserving it that it may be delivered from one age to another No Doctrine so ancient as the Doctrine of the Scriptures it describeth the whole History of the World from the very Creation and the original of all things Where are there Records so ancient and yet they have been preserved even to our time We have some ancient writings of the Heathens though nothing so ancient as Scripture but these are not contrary to mens lusts and have been cherished by them and yet they have felt the tooth of time and are in a great measure mangled but the Word of God hath been maligned and opposed and yet it continueth and holdeth up its head in the world not only the main Doctrine of the Scriptures hath been continued but no part of the Word hath been falsified corrupted destroyed the world wanted not malice nor opportunity the powers of the world have been bent against it and corrupt persons in the Church have been always given to other gospelling but still the Scriptures have been wonderfully preserved as the three children in the furnace not an hair singed not a jot and tittle of Truth perished 4. That God doth continually stir up men in the Church and bestow gifts upon them for the opening and application of this faith and doctrine of Salvation Christ that hath given Prophets and Apostles to the Church to write Scripture hath also given Pastors and Teachers to open and apply Scripture that so still it might be delivered to the Saints and also to vindicate the doctrine of it when opposed Every age that hath yeilded the Poyson hath also yeilded the Antidote that the world might not be without a Witness if there hath been an Arrius there hath been an Athanasius if a Pelagius there is also an Austin the Church hath never wanted help in this kind Look as in War as the Arts of Battery and methods of destruction do increase so also doth skill in Fortification and in the Church God still bestoweth gifts for the further explication of Truth 5. That the Light cometh to us and shineth in this Land The Gospel is a great National Priviledg To you is this Word of Salvation sent Acts 13. 26. Pray mark 't is sent he doth not say we have brought it to you but 't is sent 't is a token sent from Heaven in love there is a mighty Providence accompanieth the Gospel the journeys of the Apostles as I said but now were ordered by the Spirit as well as their doctrine Acts 8. 26. The Angel of the Lord said to Philip Arise and go towards the South towards the way that goeth down to Jerusalem They went not as their own good affection carryed them but according to the Spirits direction So Acts 17. 7 8 9. The Spirit suffered them not c. as prophecy came not by the will of man 2 Pet. 1. 20. that is the doctrine it self
eternity to the everlasting enjoyment of the same inheritance those obligations which last onely for this world cannot be so firme a tye 3. The next Objection is How can God call upon them to beleeve whom he hath passed by in the Counsels of his Will and intendeth never to give them grace without which they cannot beleeve I Answer God may require men to beleeve though he never intended to give them faith for there is a great deal of difference between his Decree and his Law his Law sheweth what must be his Decree what shall be God never said all shall beleeve but he hath said the contrary 2 Thes 3. 2. but all must beleeve that he hath said again and again the Gospel doth not signifie this or that man shall be saved but Whosoever beleeveth shall be saved as truly as it can be said to John or Thomas or any elect person If you do not beleeve you shall be damned so surely may it be said to a Reprobate to Judas or any other If you beleeve you shall be saved if the Reprobate have a like favour with the Elect in the general offer of grace they are left without excuse the tender being so great and so far the same unto both though the Elects receiving be the effect of specia grace yet the Reprobates rejecting is without excause he voluntarily turnig back upon his own mercies So much briefly for the vindication of this Doctrine 4. Let me now apply it 1. Let the Elect so much the more admire Gods love to them because that some are passed by your mercies are not every ones mercies Gods ayme herein was to commend his mercy to the Vessels of mercy Rom. 9. 23. If he had passed us by we could not have blamed his love if he had punished us eternally we could not have blamed his justice consider God hath as much interest in them as in you All souls are mine saith the Lord Ezek. 18. 4. he was their Creator as well as yours and we are all in our blood involved in the same condemnation he saw as much of original sin in you as in them we lay in the same polluted Mass Oh that free grace should make such a difference He had as much reason to chuse Judas and Simon Magus as you was not Esau Jacobs Brother Mal. 1. 2. in all points alike but only in Gods choise when men chuse 't is for worth who would chuse crooked timber to make Vessels of honour yet thus doth the Lord single out the worst and most depraved natures to form them into a people for himself how sensibly many times did God make a distinction between you and others in the same Ordinance One is taken and another left and one is taken to grace and another left to perish in his own ways others it may be were hardened by the same Sermon by which you were converted Oh how ravishing is the sight of Gods love in election and the distinct courses of his providence 2. To press us to diligence To make our Election sure that we may be out of the fear of being in the number of Reprobates the great question that concerneth the comfort of thy soul is Whether thou be ordained to eternal Life or no Now if thou beest negligent and careless and refuseth to use the means of salvation the case is decided though little to thy comfort thou judgest thy self to be unworthy of eternal life Acts 13. 48. A lazy carnal careless man doth but provide matter of despair for himself there are some steps to the accomplishment of the Decree of Reprobation As sottish obstinacy against the counsels of the word a being given up to the spirit of error a constant neglect of means an hardening of our selves in the abuse of grace c. all these are black marks a man may recover but your soul is nigh to death therefore beware lest thou be found one of them who by sin are ordained to come to judgement Elyes Sons hearkened not to the Counsel of their Father because the Lord had a mind to slay them 3. We are now come to that part of the description ungodly men The word signifyeth without worship and is sometimes applyed to Heathens and men that live without the knowledge and worship of the true God at other times to wicked men that acknowledge the true God but walke unsuitably to their knowledge and profession that we may find out who are these men let us see what is ungodliness a sin much spoken of but little known the word as I said signifyeth without worship Worship is the chiefest and most solemn respect of the creature to God and therefore 't is put for the whole subjection and obedience that we owe to him and when any part of that service respect or honour is denyed or withheld we are guilty of ungodlyness That Pagans and men out of the Church are signifyed by the term ungodly appeareth by 1 Pet. 4. 18. If judgement begin at the House of God where shall the wicked and ungodly appear where the ungodly are plainly opposed to the House of God Again the unjustifyed estate is expressed by ungodlyness as the Apostle when he speaketh of the justifying of Abraham and David he gave the Lord his Title Rom 4. 5. God that justifyeth the ungodly and so Christ is said to dye for the ungodly Rom. 5. 9. The reason of which expression is because the people of the Jews were divided into three ranks or sorts there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ungodly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the just and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good or to keep their own terms there were Reshagnim the wicked or violent and Tsidikim the just and Chasidim the good or the bountiful now saith the Apostle scarcely for a righteous man would one dye that is for a man of a rigid innocency but for the good man that is the bountiful the useful a man would even dare to dye but Christ dyed for us when we were Reshagnim sinners enemies c. Again more especially ungodliness implyeth the transgression of the first Table as Rom. 1. 18. where all sin is distinguished into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ungodliness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unrighteousness ungodliness in respect of duty to God and unrighteousness in respect of the duty to men and also where sin is distinguished into ungodliness and wordly lusts Tit. 2. 12. So that it chiefly signifyeth that part of sin whereby we rob God of his honour respect and service established by the first Table and it may be described to be a not giving God his right or due honour To clear it further let me tell you that there are four Notions which are the ground of all Religion 1. That God is and is One. 2. That God is none of those things that are seen but something more excellent 3. That God hath a care of humane affairs and judgeth with equity 4. That the same God is
and the gratifications of the Appetite yet he doth not trust in his belly cheer he thinketh not to be protected by it and therefore though he rob God of his love yet he doth not as the covetous rob God of his trust we are all apt to make such an Idol of the creature poor men if they had wealth this were enough to make them happy and therefore they trust in those which have it which is Idolatry upon Idolatry whence 't is said Psal 62. 9. Men of low degree are vanity and men of high degree a lye to appeareance men of low degree are nothing but men of high degree are wont to be trusted in and therefore a lye because by a righteous judgement of God they disappoint our trust But chiefly is this secret Idolatry incident to the rich though they do not pray to their wealth or offer sacrifice but use it as familiarly as any other thing yet if it intercept their trust they are guilty of Idolatry many that smile at the vanity Gentiles that worshipped stocks and stones and Idols of gold and silver do worse themselves though more spiritually whilest they build their happiness and security upon their estates it may be they do not say to their riches ye shall deliver me or to their gold thou art my confidence they do not use such gross language for covetous men may speak as basely of wealth as another man they may say I know 't is but refined earth c. but their hearts make it their only refuge and stay and their inward thoughts is that they and their children cannot be happy without it which is a great sin a setting up another God for by this means is their heart withdrawn from the true God to the world and kept from good works least they part with that which is the staff and stay of their lives 3. When we do not observe his Providence the blinde world sets up an Idol called chance and doth not acknowledge God at the other end of causes as swaying all things by his Wisdome and Power 1. In afflictions they think they come by chance and ill luck 1 Sam. 6. 9. and Isa 26. 11 As if instruments and second causes did all and the Lord were an Idle spectatour and looker on and had no hand in all that befalleth us Job better The Lord giveth the Lord taketh he doth not look onely to the Chaldâ—an the Sabâ—an the Thief but the Lord in all afflictions we should look beyond the creature and not complain of ill fortune and chance or stars or constellations or any thing on this sidâ— God 2. In mercies 't is ungodliness when we do not see God in all our mercies wicked men receive blessings and never look up they live upon God every moment they have life and breath and motion and hourly maintenance from him and yet God is not in all their thoughts as swine ravine upon the Acorns and never look up to the Oak from whence they fall so they look no higher then the next hand but Gods children may be compared to Chickns that sip and look upwards The Lord complaineth of Israel Hos 2. 8. She did not know that I gave her corn and wine and oylâ— and silver and gold there cannot be a greater signe of an ungodly spirit then this unthankful profaneness this is that which God expecteth from reasonable creatures by way of homage that we should own him as Author of al the good which we enjoy other creatures live upon God but they are not capable of knowing the first cause as we are Idolatry and Atheism had never crept into the world if men had considered who it was that gave them fruitfull seasons and showres of rain and filled their hearts with food and gladnesse Acts 14 16 17. And surely nothing feedeth piety and maintaineth a constant awe of God so much as thinking of God every time we eat and drink and enjoy any new mercy from him but alasse usually we forget God when he remembreth us most he is never so much dishonoured as in eating and drinking and in the plentifull enjoyment of outward comforts 4. Another part of ungodlinesse is when we doe not acknowledge his dominion over all events sanctifying the things we use and undertake by asking his leave and blessing 'T is robbery to use goods without the owners leave so to use any creature food or physick without sanctifying it by the Word and Prayer that is knowing our liberty and right from the Word of promise and asking God leave and blessing in prayer or to go about any businesse or journey or fixing our abode without inquiring at the Oracle all this is ungodlinesse 'T is our duty still to consult with God Ye ought to say if the Lord will c. Jam. 4. 15. 'T is a peece of religious manners we forget to bid our selves Good speed when we do not acknowledge the dominion of God in all these cases Prov. 3. 5. In all thy wayes acknowledge him and he shall direct thy paths Gods children dare not resolve upon any course til they have first consulted with God Secondly God will be acknowledged as the chiefest good and so we are guilty of ungodlinesse 1. If we doe not often think of him if we did not want hearts we cannot want objects to put us in mind of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is not far from every one of us Acts 17. 27. But though God be not far from us yet we are far from God he that is every where is seldom found in our hearts We are not so near to our selves as God is near to us who can keep his breath in his body for a minute if God were not there He is within us and round about us in the effects of his power and goodnesse but we are at too great a distance from him in our mind and affections How many trifles occupy our minds but the Lord can seldome find any room there God is not in all their thoughts Psal 10. 3. Yea when thoughts of God rush into our minds they are like unwelcome ghuests we wish to be rid of them wicked men abhorre their own thoughts of God because the more they think of God the more they tremble as the divels doe therefore the Apostle saith They like not to retain God in their knowledge Rom. 1. This is far from the temper of Gods children David saith Psal 104. 34. My meditation of him shall be sweet 'T is the spiritual feast and entertainment of a gracious soul to think of God none deserveth our thoughts more than he and we cannot put them to better use He thought of us before the world was and stil great is the multitude of his thoughts to us ward therefore 't is vile ingratitude not to think of him again when we hate a person we cannot endure to look upon him and the hatred of the mind is shewed by the aversation and turning away of the
Lord thou hast greatly deceived this people because the false Prophets had done it in his name false doctrines make God to be the deceiver and these ill consequences drawn from the Gospel are in effect charged upon the Spirit who is the author of it Well then learn the truth as it is in Jesus Ephes 4. 21. First Make him your Teacher flesh and blood will stumble in Gods plainest wayes we cannot learn any Gospel truth of our selves but we are apt to pervert it to an ill use 2. Take the whole doctrine together for it is the truth as it is in Jesus otherwise 't is the truth as 't is in the mouth of a false Teacher half truth hath filled the world with loosness when men divide between Christs comforts and Christs graces his Priesthood and his Regality his Benefits and his Laws these partial apprehensions spoyl all 3. As to your maner of learning let it be saving and such as tends to practice 't is not enough to make Christ our Teacher by using his Word and looking for the direction of his Spirit and to make the whole counsel of God our lesson but also we must learn to a saving purpose to put off the Old man to put on the New and not to store the brain with knowledge so much as the heart with grace for to this end is the Gospel given to us not for science so much as practies to make us better rather than wiser and more knowing Another Use is Examination to put us upon tryal whether we doe not yea or no turn the Grace of God into wantonness A man may be right in Doctrine and yet the constitution of his spirit may be naught Again there may be a fond dotage on the name of Christ and yet no real respect to him therefore it behoves us to search how the Gospel works with us 1. Are you not the better for the knowledge of it if you are not the better you are the worse if you know Christ and come short of the houre of his Grace you know him in vain you make Christ and the Gospel an uselesse thing compare 2 Cor. 6. 1. with Col. 1. 6. there is a receiving the Grace of God in vain and a knowing the grace of God in truth we receive it in vain when we are nothing the better for it and we receive it in truth when we feel the sweetness and power of it upon our hearts and consciences those that know the grace in truth are the more vigilent more humble more holy they are more diligent for the grace of God hath a mighty constraint to urge us to duty 2 Cor. 5. 14 15. more humble nothing so melting as Grace Zech. 12. 10. Vnkindness after so much Grace as we have received in Christ is the great reason and cause of godly sorrow More holy nothing kindles such a rage and indignation against sin as Grace doth Ezra 9. 14 Should we again after such a deliverance c. nothing perswadeth by such powerful arguments to the practice of holyness as grace doth See Tit. 2. 11. 12 13 14. Therefore what are you the better if it worketh not thus 't is sad 2. Are you the worse sensibly for the knowledge of the Gospel First Do you grow more careless and neglectful of duties as if now there were not so much required of you The Gospel never taught you that but your own corrupt hearts 't is true the more Christ is preached the more Evangelical a man is in his duties his heart is taken off more from resting in them he doth not pitch his hopes upon the tale of number of his duties and he doth not perform them out of bondage but more clearly knowingly comfortablely as upon Gospel grounds but still he will be performing as knowing that duties can never have too much of our care and too little of our trust in the Gospel we have more help therefore in all reason we should perform more work well then to grow more lazy and less frequent in the worship of God and the use of the means of grace the more we are acquainted with Gods grace in Christ is to abuse grace which was given us to make us more chearful not more slack and negligent Secondly Less circumspect and wary in your conversations loose walking is an ill sign Christ himself taught us To enter in at the streight gate and to walk in the narrow way Mat. 7. 14. When men seek more roomth and breadth for their lusts they pervert the end of the Gospel for the Gospel onely sheweth That the greatest sin is pardonable but the least is not allowable the world is much for a shorter cut to Heaven but when you have done all you will finde that the good old long way is the neerest way home still we must make streight steps to our feet mortify lusts bridle vile affections and keep close to Rule Sin is the same that ever it was and the Law is the same and God is as Holy and as much delights in holyness as ever he did we therefore must be as strict as ever 't is but a carnal liberty to have leave to be wanton to be free to sin Nature is very apt to hear in that ear See 2 Pet. 2. 18. 19. but grace counts it no priviledge Thirdly If less humble still you are guilty a man committeth sin and findeth no remorse upon the pretence of Gods free grace in pardoning this is still the wantonness which ariseth from the abuse of the Gospel Gods children never loath themselves more then upon the remembrance of mercy Ezek. 36. 31. never melted for sin more then when the warm beams of Gods love thaw their hearts that they should sin against a pardoning God a gracious Father a good Master c. every mercy is a new stab at heart Christs look made Peter weep bitterly nothing affects them so much as grace The third point is taken from that Particle Our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he mentioneth their interest in God to provoke them so much the more to zeal against errours that were so scandilous to his grace Note That sense of Interest in God begets the best zeal for the truths and glory of God The point consists of two Branches 1. That Interest in God will beget a zeal for God it troubleth a good man to see any one wronged much more to see his own relation wronged most of all to see his God wronged can a man profess love to God and not espouse his quarrel freinds have all things common common love and common hatred wrong the one and the other is not well at ease so it is in the spiritual friendship between us and God Psal 69. 9. The reproaches of them that reproached thee are fallen upon me injuries done to God and Religion will as neerly affect us as those done to our persons certainly they that can be silent in the cause of God have little affection to him and
great judgements if great sins come between as after their deliverance out of Aegypt they were destroyed for Vnbelief This may be proved from Christ's advice to the man cured on the Sabbath dâ—y John 5. 14. Thou art made whole sin no more lest a worse thing come unto thâ—e There is the mercy the duty thence inferred and the judgmâ—nt that doth avenge the quarrel of the abused mercy Often it cometh to pass that many mens preservation is but a reservation to a worse thing to a greater judgement So see Joshua 24. 20. He will turn again and do you hurt after he hath done you good So Isa 63. 10. He bâ—re them in the arms of his Providence but they rebelled and vexed his spirit and he was turned to be their enemy None usually have greater judgements then such as formerly have had sweet experience of mercy Why There is no hatred so great as that which ariseth out of the corruption of love Disappointed love abused love groweth outragious When Amnon hated Tamar 't is said The hatred wherewith he hated her was greater then the love where with he loved her As 't is thus with men such a proportionable severity we may observe in the Dispensations of God after a taste of his mercies Joshua 23. 15. It shall come to pass as all good things are come upon you which the Lord your God promised you so the Lord shall bring all evil things upon you until he hath destroyed you when ye have transgressed the Covenant of the Lord your God No evils like those evils which come after mercy No sins are so great as those sins which are committed against mercies there is not only filthiness in them but unkindness Psal 106. 7. They provoked him at the Sea even at the red Sea Mark 't is ingeminated for the more vehemency that at the Sea even at the red Sea where they had seen the miracles of the Lord and had experirience of his glorious deliverance that there they durst break out against God See the contrary in Judges 2. 7. Certainly the more restraints the greater the offence when we sin not only against the laws of God but the loves of God c. Well then 1 It informeth us that there may be danger after deliverance there are strange changes in providence Man in his best estate is altogether vanity Psal 39. When you are at your best as the Sun at the highest there may be a Declension 2. 'T is a warning to those that enjoy mercies Sin no more lest a worse thing come unto you The next judgement will be more violent There are some special sins which you should beware of even those which testifie our unthankfulness after the receipt of mercies As 1. Forgetting the vows of our Misery Jacob voweth Gen. 28. 22. but he forgets his vow and what followed Horrible disorders and confusions in his Family Dinah deflowred Reuben goeth into his Fathers Bed a murder committed upon the Sichemites under a pretence of Religion and then Jacob remembreth his Vow We promise much when we want deliverance and when we have it God is neglected but he will not put it up so by sad and disastrous accidents he puts us in mind of our old promises 2. When you kiss your own hand bless your dragge ascribe it to your merit and power Habb 1. 16. Deut. 9. 4. for these things are our mercies blasted 3. When we grow proud self confident If you were never so high God will bring you low enough 't is a great skill to know how to abound She remembred not her last end therefore she came down wonderfully Lam. 1. 4. when we forget the changes and mutations to which all outward things are obnoxious God will give us an experience of them 4. When you continue in your sins the judgement is but gone cum animo revertendi to come again in a worse manner See Psal 106. 43. 2. The next observation is taken from the cause of their destruction intimated in those words that believed not Many were the peoples sins in the wilderness murmuring fornication rebellion c. But the Apostle comprehendeth all under this they believed not Vnbelief is charged upon them as the root of all their miscarriages elsewhere as Numb 14. 11. and Deut. 1. 32. Whence observe That unbelief bringeth destruction or is the cause of all the evil which we do or suffer In handling this point I shall open 1. The hainousness of Vnbelief 2. The Nature of it 3. The Cure of it 1. The hainousness of the sin that we will consider in general or more particularly The general considerations are these 1. No sin doth dishonour God so much as unbelief doth 't is an interpretative blasphemy a calling into question of his mercy power justice but especially of his truth 1 John 5. 10. He that believeth not God hath made him a lyar You judge him a person not fit to be credited the giving of the lye is accounted the greatest injury and disgrace amongst men for truth is the ground of commerce and humane society So that to say a man is a lyar is as much as to say a man is unfit to keep company with men But especially is this a great injury to God because he standeth more upon his word then upon any other part of his name Psal 138. 2. He hath magnifyed his word above all his Name We have more experience of God in making good his word then in any other thing As faith honoureth God so doth unbelief dishonour him what God doth to the creature that doth faith to God God justifieth sanctifieth glorifieth the creature and faith is said to justifie God Luke 7. 29. To justifie is to acquit from accusation So doth faith acquit Gods truth in the word from all the jealousies which the carnal world and our carnal hearts do cast upon him Faith is said to sanctifie God Numb 20. 12. To sanctifie is to set a part from common use and God is sanctified when we set God aloof above all ordinary and common causes and can believe that he will make good his word when the course of all things seems to contradict it Faith is said to glorifie God Rom. 4. 20. We glorifie him declaratively when we give him all that excellency which the word giveth him Now because unbelief accuseth God limiteth him to the course of second causes and denyeth him his glory therefore is it so hainous and hateful to God 2. 'T is a sin against which God hath declared most of his displeasure Search the Annals surveigh all the monuments of time see if ever God spared an Unbeliever Hence in the wilderness the Apostle saith they were destroyed for Vnbelief Many were their sins in the Wilderness Murmurings Lustings Idolatry but the main reason of their punishment was they believed not look to their final excision and cutting off why was it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for unbelief were they broken off Rom. 11.
that lieth within the compass of a natural cause where God permitteth Again they may possess the bodies of men hinder the Godly in the execution of their duty over rule the spirits of wicked men and act and stir them up to wrath lust filthiness Eph. 2. 3. besot them with error c. it would require a distinct discourse to open this power to you they cannot create new beings nor raise dead bodies nor compel the will of man they can do mira but not miracula c. Let me now come to observe somewhat of practical concernment from what hath been spoken 1. That God hath proper places where the Creatures shall perform their duty and injoy their happinesse as the Angels had Heaven which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their proper place so Adam had Paradise and the Saints the Church 't is misery enough to be thrown out of that place where God manifesteth himself he that was cast out of the Church was given up to Sathan 1 Cor. 5. 5. in the Church Christ ruleth in the World Sathan 't is good to keep to the Shepheards Tents Cant. 1. 8. the Angels left their first estate at the same time that they lost their own habitation 't is dangerous to leave our own place to be cast out of the Congregations of the Faithfull where God dwelleth and is glorified he inhabiteth the praises of Israel Psalm 22. 3. that is in the Church where he hath praise and we have benefit the Church is the Gate of Heaven Gen. 28 17. where God is there Heaven is Cain himself could bewail his misery in being turned out from the Church he had the whole earth before him but saith he I shall be hid from thy face Gen. 4. 14. that is I am turned out from the place of thy worship and where thy name is called upon 't is sad to be banished from the Lords gracious presence 2. Sin depriveth us of Gods presence this is the Wall of separation between us and God Isa 59. 2. Your sins have separated c. it not onely provoketh God to stand at a distance from us but worketh a strangenesse in us and maketh us shie of his presence it cast the Angels out of Heaven Adam out of Paradise Cain out of the Church well then when you are tempted to folly bethink with your selves God could not indure the sight of Angels when once they were defiled with sin if I should yeeld to this temptation I should never indure God nor he me this will either cause the spirit to leave me or me to leave the Throne of Grace guilty souls cannot sustain the presence of God and God doth not own the presence of guilty sinners Peter said Luke 5. 8. Depart from me for I am a sinfull man And God saith Depart from me into everlasting torments Mat. 25. 3. Observe again Jude maketh it their act and Peter Gods Act Jude saith they left their own habitation and Peter God cast them down and punishments are voluntarily contracted founded upon some act of ours God may passe by a creature out of his meer will but he damneth not till we provoke him first there is a voluntary aversion from God and then God turneth away from us Hosea 13. 9. O Israel thou hast destroyed thy self our ruine is caused by the free motion of our own wils God punisheth not willingly and as delighting in our destruction we sin and so freely depart from our own happiness we leave and then he casteth down 4. God casteth Sathan out of Heaven Do you imitate your heavenly Father cast Sathan out of your hearts Who would entertain him whom Heaven hath spued out 't is said Rev. 12. 8. That Sathan and his Angels found no more place in Heaven Oh then give him not place to dwell in your hearts Eph. 4. 17. do not entertain wrathful or lustful motions God decreed that the evil Angels should be cast out of Heaven and Christ died that they might be cast out of your hearts Joh. 12. 21. Now shall the Prince of this world be cast out Oh let him not erect a new Heaven and Empire in your soules his great aim is now he cannot get into Heaven to dwell in the hearts of men 5. Angels Creatures of the highest exeellency are not spared when they sin 2 Pet. 2. 4. God spared not the Angels c. wonder at the patience of the great God to us sinners if a King be angry with his offending Nobles should not the skullions tremble how come we to be of this side Hell Go home and adore that Grace that hath kept you out of the chains of darkness Lam. 3. 23. It is of the Lords mercy that we are not consumed not swallowed up quick not cast down to Hell if the Angels in the very Infancy of their Creation were so soon punished for the first offence Lord what didst thou see in us that after so many offences we should be yet alive t is mercy pardoning mercy that giveth us our beings we fail not because compassions fail not 6. Angels were forced to leave their habitation when they changed their nature they changed their estate let all sinners tremble consider the instance and you wil see that no dignity and worth of the Creature is of any avail nothing can keep off the stroakes of vengeance but the blood of Jesus Christ they were Angels glorious Creatures their sin but one and probably that in thought yet how dreadful is their punishment cast out of Heaven kept in chains of darkness for a severer vengeance Oh then how should we tremble that have drunk in iniquity like water surely God is the same he doth no less hatâ— pride obstinacy and contempt of his grace now then he did in times past God is but one Gal. 3. 20. he acteth according to the same tenour of justice now as heretofore c. 7. From the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their own place observe the true dwelling place and rest is Heaven 't was the habitation of the Angels and the rest of the Saints Oh long for your home let your hearts and your hopes be there enter upon your eternal inheritance by degrees the Angels left their habitations do you be always travelling thither let your hearts be in Heaven your conversations be in Heaven ere your persons there are good Angels still blessed companions Heb. 12. 22. 23. an innumerable company of Angels and Spirits of just men perfect An Heathen could see out of a glimpâ—e of the soules immortality O preclamor illum diem cum ad illud animorum concilium atumque proficiscar There you shall see the vacant rooms of the Apostate Angels occupied by the Saints Say wo is me that my pilgrimage is prolonged Psal 20. 5. 8. They were cast from Heaven into this world do but look-upon the World in a right notion Sathan that was not fie for Heaven is cast out into the Earth as a meet place for misery
which these three things are considerable 1. The state of Sodom 2. The sins of Sodom 3. The judgement The first will shew you Gods mercy the second their guilt the third Gods justice Usually these three follow one another great mercies make way for great sins and great sins for great judgements 1. I begin with the state of Sodom There 1. the quality of the place there were sundry goodly Cities of which Sodom was the principal fairly situated in the plain of Jordan full of people and well supplyed with Corn Wine and Oyl and all earthly contentments 't is said Gen. 19. 10. Sodom was pleasant and as the Garden of the Lord. And yet afterwards this was the place which was the Scene of so much wrath utter desolation What may the wourld learn from hence that we must give an account for common mercies God reckoned with the servant that had but one Talent Matth. 25. The world is a place of tryal all men have a trust committed to them The Talents of the Heathens were fruitful seasons food and gladnesse Act 14. 17. God that never left himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a witness hath left us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without excuse a plentiful soil doth not argue a good people but a good God Sodom was pleasantly and richly situated If we had nothing else to answer for but an Island of blessings how poorly have we discharged this trust 2. Take notice of their late deliverance four Kings made war upon them by whom they were carryed captive and rescued by Abraham Gen. 14. 15 16 Deliverances from war and captivity leave a great engagement When God hath once spared us if we repent not the next turn is utter destruction Deliverances if not improved are but reprivals we are not so much preserved as reserved to a greater misery hoisted up that our fall may be the more dreadful snatched out of one misery that we may be cast into a worse Oh what have we to answer for our late deliverances Sodom was but once saved in war we many times 't is to be feared that passage recordeth our doom Psal 166. 43. Many times did he deliver them but they provoked him by their counsel and were brought low for their iniquity deliverances not improved are pledges of certain ruine 3. Gods patience in bearing with them Sodom for a long time slept quietly in their sins unmolested undisturbed the times of Sodom cry to me the Lord profered Abraham if there were but ten righteous persons found there he would spare the Cities in four Cities not ten righteous persons God is silent as long as their sins would let him be quiet but then when he could no longer bear he goeth down to take vengeance how long doth the Lord protract the ruine of these wicked Cities justice is his strange work but 't is his work mercy doth much with God but not all justice must be heard especially when it pleadeth on the behalfe of abused mercy God that would spare the sinner yet hateth the sinne When a people do nothing but weary justice and abuse mercy the Lord will raine from the Lord c. Gen 19. 24. Christ will enterpose for such a peoples destruction Heaven will rain down Hell upon a people so obstinately wicked The Lord is gracious but not senselesse as he will not always contend so not always forbear 4. Lots admonition it seemeth he frequently reproved them and therefore do they scorn him Gen. 19. 9 This one fellow came in to sojourn amongst us and he will needs be a Judge his soul was not only vexed with those leud courses but as occasion was offered he sought to disswade them Thence learn That God seldome punisheth without warning the old World had Noahs ministry and Sodom Lots admonitions the Lord may say to every punished people as Reuben to his breren Did not I warn you and you would not hear Gen. 42. 22. Seldome doth he hew a people with the sword but first he heweth them by Prophets means of conviction aggravate both the sin and the judgement Ah we have a clearer light and therefore must expect an heavier doome Matth. 10 15. sins are aggravated not onely by the foulnesse of the Act but the degrees of light against which they are committed Sodom sinned sorely as to the act but they could not sin against so much light as we do therefore it shall be easier for them at the day of judgement 5. They had the benefit of Magistracy those were Cities that were brought into government we read of the King of Sodom Gen. 14 2. but it seems he did not enterpose his Authority but rather connive at and tolerate the wickednesse of this people yea rather approve and partake with them in their abominations Consider when the vices of inferiours are dissembled and winked at by Governours the Lord himselfe taketh the matter in hand and then look for nothing but speedy ruine the guilt of a Nation is much encreased when sin is tolerated yea favoured and countenanced especially when righteousnesse is rather restrained and curbed then sin as the affronts done to Lot witnessed the end why Magistracy was ordained is then perverted 1 Tim. 2. 2. Rom. 13. 5. namely for the punishment of evil doers and that goodnesse be encouraged they were punished for allowing the filthinesse of strange flesh What will become of us if Magistrates should be carelesse and wink at yea countenance strange opinions as horrid and as much against the light of Christianity as that was against the light of Nature Secondly let us look upon the sinnes of Sodom See Ezek. 16. 49. Loe this was the iniquity of thy Sister Sodom pride fulness of bread and aboundance of idleness neither did she strengthen the hand of the poor and needy to which adde the sins of the Text and then this black roll is compleat I shall consider 1. The Sins 2. The Aggravations 1. The Sins 1. Pride 'T is hard to enjoy plenty and not to grow haughty prosperous Winds soon fill the Sailes but blowing too strongly overturn the Vessel how few are able to carry a full Cup without spilling to manage plenty without pride men grow rich and then high minded and that 's the next way to ruine 2. Idlenesse an easie carelesse life maketh way for danger God sent all into the world for action standing pooles putrifie and things not used contract rust so doth idâ—e persons settle into vile and degenerate lusts 3. Fulnesse of bread that is corporal delights Luk. 17. 28. They eat they drunk they bought they sold they builded their whole lives were but a diversion from one pleasure to another how soon are earthly comforts abused into luxury and excesse Fulnesse of estate maketh way for fulnesse of bread and many beastly sins 4. Vnmercifulnesse you never knew any Prodigal but they were also uncharitable as Sodom here and the Epicure Luk. 16. and you shall see James 5. 4
his Rank and Ministry Note That sin is a bold contest or a daring of God Every sin is an affront to the Law that forbiddeth it 2 Sam. 12. 9. Wherefore hast thou sinned in â—espising the Commandment a sinner doth in effect say What care I for the Commandment I will go on for all that but a godly man feareth the Commandment Prov. 13. 13. If a Law of God standeth in his way he durst not go forward he feareth more to break a Law then to meet with the Devil in all his ruff or any opposition from the world this is a holy timerousness whereas on the contrary no such boldness as in sinning 't is not onely a despising of the Law but a contest with God himself 1 Cor. 10. 22. Do we provoke the Lord to jealousie are we stronger than he will you enter into the lists with God as if you could make your part good against him Ezekiel 22. 14. He that sins against light and conscience he biddeth open defyance to the Majesty of God and his lust and Gods will do contend for the mastery Let this make us afraid of sin 't is a daring attempt of the Creature against his Maker a challenging of God to the Combate well might the Apostle say that the carnal mind is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enmity against God Rom. 8. 7. Therefore when you are tempted consider What am I now a doing Shall I challenge the Combat of my Maker Draw Omnipotency about my ears An Angel durst not How can I do this wickedness and sin against God Gen. 39 9. Again It informeth us what is the proper remedy against sin an holy awe and fear therefore the first and chiefest point of true wisedom is made to be the fear of God Prov. 9. 10 so Prov 14. 21. this keepeth the soul from daring Jobs esâ—hewing evil is ascribed to his fearing God Job 1. 1. There are two Grounds of this fear Gods Power and Goodness 1. Gods Power Shall we contend with Him who can command Legions surely he will always overcome â—hen he judgeth Rom. 3. 4. and have the best of it at last and so this sin will be my ruin there is a difference between striving with him in a sinfull and wrestling with him in a gracious way there God will be overcome by his own strength Command ye me c. Isaiah 45. 11. but when you have the confidence to contest with him in a sinfull way what will become of you Psalm 76. 7. Thou even thou art to be feared and who can stand in thy wrath when thou art angry Man may make his part good against man but who can cope with the Lord himself 2. Gods Love and Mercy That should beget a fear or an unwillingness to displease God Hosea 3. 5. They shall fear the Lord and his goodness not only abstain from sin as a Dogg from the bait for fear of a Cudgel out of bondage or servile fear but out of an holy childlike affection to God and so do not only forbear sin but abhor it 't is base and servile when we are moved with no other respects but our own danger there is an holy fear which ariseth from grace and partly of nature an Arch-Angel durst not that is the holiness of his Nature would not permit him there is an holy reverend fear by which we fear to offend our good God as the greatest evil in the world and it ariseth partly from the new Nature and partly from thankfulness to God because of his Mercy in Jesus Christ I have done with this Note when I have told you That boldness in sinning resembleth the Devil but an holy fear resembleth Michael 't is Devil like to adventure upon sin without fear and shame Satan had the impudency to seek to defeat the Lords purpose of burying the body of Moses but the good Angel in opposing him durst not bring a railing accusation Certainly They that fear neither God nor man Luke 18. 7. have out-grown the heart of a man and are next to the Devils many account it a praise to themselves when they are bold to ingage in vilanous actions and attempts Oh to be presumptious and self-willed is the worst Character that can be given to a man a stubborn boldness argueth a seared conscience Once more from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He durst not That the Angels are of a most holy Nature which will not permit them to sin Therefore they are called holy Angels Mat. 25. 31. and the Devils unclean spirits In their Apparitions they usually came in a Garb that represented their innocency as at Christs Sepulchre there were two Angels in white the one at head the othâ—r at feet where Jesus had lain Mat 28. 4. so to Daniel Dan 10. 5. one appeared having his loins girt with fine Gold of Vphaz with long white Robes Gold to shew his Majesty in white Robes as an Emblem of purity and holiness see Acts 10. 2. Now this holiness they have partly by the gift of God in their Creation God made them so at the first which may beget an hope in us men the same God must sanctifie us that made the holy Angels surely he can wash us though never so filthy and make us whiter then snow Psalm 51. 7. Partly by the merit of Christ which reached to things in Heaven as well as in earth Col. 1. 20 Eph. 1. 10. if those places be not cogent but be thought to intend the glorified Saints yet because they are called Elect Angels 1 Tim. 5. 21. And all election is carryed on in and by Christ Eph. 1. 4. It seemeth probable at least that they have benefit by him yea Heb 12 22 23. they are made a part of that general Assembly of which Christ is the Head and so by consequence they are members of the redeemed society which should incourage us the more to come to Christ Angels have much of their whiteness from being washed in Christs blood they are preserved in Jesus Christ as well as we and have their confirmation from him or else they had faln with the other Apostate Spirits Again This Holiness is the more increased and augmented 1. By their constant Communion with God for their always beholding his Face must needs beget the more holy awe and reverence Michael durst not c. 'T is a great advantage to holiness to set God before our eyes and to foresee him in all our ways Psalm 18. 23. I was upright before thee that is the thought of his being before God made him more sincere He that doth evil hath not seen God in the third Epistle of John vers 11. that is hath no acquaintance with him the good Angels being so neer the chiefest good are at the greater distance from evil 2. By their continual obedience They do his Commandments hearkening to the voice of his word Psalm 103. 20. exercise perfecteth and strengthneth every habit the Angels the more they do the will
here you will find them barren Clouds the Locusts tormented the dwellers on earth Rev. 9 5. they tickle the fancy for a while but when you come to dye and are serious you must return to the old truths to find rest for your souls your fancies then are like the Brooks of Teman consumed out of their place when Pharaoh was under any trouble Moses and Aaron must be sent for his Magicians could not satisfie him nor ease him 2. To make the earth fruitful do you find holiness improved by their Notions 2 Pet. 2. 19. They promise liberty when you are the servants of corruption they promise a new way of mortification but still your bondage under your lusts is increased Again in the third place false Teachers are light easily driven up and down in various motions Carried about of winds ' tit said in the Text sometimes with this opinion and sometimes with that as light clouds yeild to the motion of the winds the winds are there corrupt passions lusts and interests Eph. 4. 14. Be not tâ—ssed about with ever wind of Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried round the Card and compass when the chain of truth is once broken man is at large and being taken off from his bottom left loose to strange contrary winds we see many scrupulous persons that at first made conscience of all things afterward to grow so loose as to make conscience of nothing Again they are as clouds driven with a tempest so Peter they do not yeild rain but breed Factions and Schisms and turbulent Commotions light Clouds are driven with great violence Well then Mark them that cause divâ—sions and offâ—nces Rom. 16. 17 they are not what they seem to be you will sind in the end that you get nothing by dancing after their pipe We go on with the Verse Trees whose fruit withereth twice dead pluckâ—d up bâ— the roots this is the second similitude here are four Properties of evil Trees reckoned up by way of Gradation The first is Trees whosâ— fruit withereth let us first look to the Grmatical interpâ—etation of these words and then the sense and accomodatâ—on of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar readeth â—bores Autumnales in Autum things begin to decay and Trees loose both fruit and leaves and so would some explain it like trees that loose their leaves in Harvest time and bring forth no fruit some go another way making it an allusion to a particular experiment of young plants who if they flowre at Autumne husbandmen take it for a sure sign that they will dye But simiâ—itudes are taken from things usual and known I suppose therefore the Apostle useth the word in its native and original signifâ—cation 't is derived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from corrupting fruits and the mean 〈…〉 g is they bring forth no fruit but what is rotten and withered and so 't is applyed to these seducers whose lives were not full of good fruits they pretend much but what fruits do you find more Holiness true Mortification Strictness Piety to God or Equity and Mercy to men nay rather all manner of bruitishness disobedience to civil powers neglect of God abuse of Gospel contempt of their Betters c. Observe Corrupt Doctrine produceth corrupt fruits Principles have an influence upon the life and conversation our Saviour directeth us to this way of scrutiny and tryal Mat. 7. 16 By their fruits you shall know them How can that be since they do easily counterfeit an holiness ' â—i said before they come in sheeps cloathing I Answer Pretences will not last loâ—g observe them narrowly and you will find the wolf breaking out I but may not a good way be promoted by men of an ill life Answ Look to the fruits of the Doctrine if it hath no influence upon strictness but be only curious and tend to foment pride malice envy sedition and turbulent practises and contempt of Superiours certainly 't is naught who ever brings you that Doctrine what ever holyness they pretend in other things on the contrary side the wisdom that is from above is full of good fruits Jâ—mes 3. 17. Mercy Justice Piety Strictness meekness c. The Lord sealeth the integrity of faithful Teachers by guiding them to holiness and by his judgements suffereth Hypocrites and Seducers to discover their filthiness and shame that they may be manifested to the Congregation Prov. 26 26. Holiness hath been the usual badge of truth and the professors of it when watched have been in no point liable to exception but in the matter of their God Pliny could find no fault with the Christians but that they worshipped one Christ whom they owned for a God and had their Hymns Antelucanos their morning meetings and Songs of praise to him one of the Notes by which the inquisitors of the Waldenses descryed them was that they were sobrii modesti vultu habitu of a sober deportment and modest garb But may not seducers put on a demure garb as Swenckfield prayed much lived soberly but his Doctrine tended to looseness destroyed the person of Christ c. I Answer as before you must consider the aim of the Doctrine which is not always to be discovered by the life of the first brâ—acher of the errour Satan may transform himself into an Angel of light to set on a design of darkness paint will in time wear away Cito ad naturam ficta reciderunt suam 2 Tim. 3. 9. They shall proceed no further for their folly shall be made manifest to all men they begin with great shews at first to gain credit and entrance but a discerning eye may find the deceit and in due time God will discover them to the Congregation Well then trye ways and persons by this Note 1. Ways men do not easily teach point blank contrary to their manners surely the Devil would not assist to bring holiness in fashion and promote Christian practice observe the fruits and evils both of their lives and Doctrines in two cases 't is a pure Note 1. When there is a fair compliance between principles and practises if neglect of God mutinous practises fraud injustice contempt of civil dignity be the very aim and design of the Doctrine and accordingly men live this is of the Devil 2. If it be so generally and in the most zealous of this way some men are of a reserved temper not disposed to gross and sensual wickedness and so can counterfeit the better and possibly so much of truth as they do retain in the midst of their errours may somewhat operate to sanctification â—â—d on the other side a true way may be prejudiced if we should look to one or two a street is not measured by the sink and channel but if it be usual and for the most part so then their principles are corrupt 3. We may not be always inticed to a course of weakness or gross wickedness if it be to a dead powerless
in one place 't is said The Kingdom prepared for you in another Vessels of mercy aforehand prepared unto glory so is Hell fitted for the wicked and they fit themselves for Hell God prepareth the Saints and sitteth them but endureth the wicked and beareth with them whilst they fit themselves for destruction see Rom. 9. 22 23. Carnal men may lord it abroad for a while and ruffle and shine in worldly pomp but the blackness of darkness is kept for them 3. Observe the suitableness of the judgment to the sin he saith darkness not fire Clouds that darken the truth are justly punished with the mists of darkness for ever see 2 Pet 2. 17. they that would quenâ—h the true light are cast into eternal darkness God loveth to retaliate that men may read their sin in their judgment here in the world we may do it in mercy to the Saints Jacob that came the younger for the elder to blinde Isaac had the elder daughter given him instead of the younger Asa that put the Prophet in the stocks was diseased in his feet but in Hell he doth it for the greater horror to the wicked they that chuse left hand blessings Prov. 3. 16 are justly placed with the Goats on the left hand Mat. 25. he that denyeth a crumb could not receive a drop they that cared not for Gods company are then banished out of his presence and to those that loved darkness more then light is the mist of darkness reserved for ever Verse 14. And Enoch also the seventh from Adam Prophesied of these saying Behold the Lord cometh with ten thousands of his Saints THe Apostle urgeth another Argument to imply the destruction of those Seducers and that is The Prophesie of Enoch whether this Prophesie were written or noâ— the same spirit that spake in Enoch inspired our Apostle if he received it by Tradition 't is here made Authentick and put into the Canon The Jews have some Relicks of this Prophesie in their Writings and some talk of a Volume extant in the primitive times consisting of 4082. lives called she Prophesie of Enoch but that was condemned for spurious and Apocryphal Tertullian saith there was a Prophesie of Enoch kept by Noah in the Ark which book is now lost be it so many good books may be lost but no Scripture but most probably 't was a Prophesie that went from hand to hand from father to son Jude saith Enoch Prophesied he doth not say 't is written as quoting a passage of Scripture But why should he rather produce Enochs Prophesie rather then a passage out of the Authentique books of Scripture where are many such to this purpose I Answer 1. It was done by the providence of God to preserve this memorial to the Church 2. Because ancient things are more venerable for by all mens confession those times were most simple and free partium studio from factions and partialities therefore all along the Apostle bringeth instances of the most ancient date And Enoch the seventh from Adam that is inclusive putting Adam for the first but why is this circumstance mentioned I Answer 1. To commend the Antiquity of the Doctrine the seventh in discent from Adam intimates that judgment was to be administred by Christ 2. Some observe a mystery the seventh person was a Prophet as the seventh day was holy 3. I think 't is to distinguish him from Enoch the son of Cain who was the third from Adam as Enoch the son of Seth was the seventh see Gen. 4. 17. Prophesied that Enoch was a Prophet is clear here and may begathered from Gen 5 2â— where he is said to walk with God a phrase proper to those that served the Lord in some near way of ministration 't is there applyed to Enoch who was a Prophet and to Noah Gen. 6. 9. who was a Preacher of righteousness 2 Pet. 2. 5. and to Eli. 1 Sam 2. 30. who was a Priest Of these saying Of these because of such like 't is a general Prophe sie brought down to a particular case and instance The Lord cometh that is the Lord Jesus appointed to be the Judge of the world nay mark it Behold the Lord cometh as putting it before their eyes commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is come that is he shall as certainly come as if he were come already the Jews say the great excommunication Maranatha was instituted by Enoch the word signifieth The Lord commeth with ten thousand of his Saints it may be rendred with his holy Myriads or ten thousands an uncertain number for a certain that was their highest and roundest reckoning the meaning is with huge multitudes of Angels and Saints as the Apostle 1 Thes 3. 13. At the coming of the Lord Jesus with all his Saints Zech. 14. 5. The Lord my God shall come and all thy Saints with thee not only the Angels but the Saints do help to make up the tryumphs of that day The Notes are these 1. That what is spoken in the word in general doth as much concern us as if it were spoken to our own persons Enoch Prophesied of these c. Particulars are comprized in their generals some Scriptures speak directly to every single person the Decalogue is most express this way Thou thou c. as aiming to awaken every one to a sense of their duty God doth as it were talk with every of our persons imediately the Gospel indeed speaketh largely come all yee c. as excluding and exempting none out of the hopes of it yet sometimes the Gospel speaking as particularly as the Law especially where the condition is annexed to the offer as Rom. 10. 9. If thou beleevest in the Lord Jesus with thine heart c. if you as speaking to me if thou as speaking to thee and every other man in particular Well then though the word speaketh generally take home your own share as men cut a passage out of the common River to water their own fields let not the Scriptures speak in vain James 4. 5 we are all concerned when his speech is directed to men of our condition Psal 27. 8. Thou saidest seek ye my face and David sub-sumeth Thy face Lord will I seek 2. Prophesie or Preaching the word is ancient for Enoch the seventh from Adam Prophesied still some have been set a part for this work Enoch was a Prophet and Noah a Preacher of righteousness 't is said that in the latter end of six thousand years we should be rooting up an ancient Ordinance that hath stood from the beginning of the world till now in the old time before the Law there were some to teach every master in his family churches were then in houses and some special Prophets to instruct in publique and continue the tradition under the Law also there were some solemnly set apart for the work of the Tabernacle and Prophets immediately called to deliver the special messages of God not only for the instruction of the present age but to
best seen in the light of his own Spirit the Heathens could say non loquendum de Deo sine lumine we need light from God when we come to speak of or to God That sense of the Lords greatness and those fresh and awful thoughts that we have of his Majesty in prayer they are stirred up in us by the Holy Ghost he uniteth and gathereth our hearts together that they may not be ravelled and flittered abroad by impertinent and vain thoughts Psal 86. 11. Leave men to themselves and they will do as foolishly as a man that is to gather a posie for his friend and filleth it fuller of stinking weeds than flowers we shall mingle many unfavoury worldly thoughts or deal as basely and affrontingly with God as if a man under the Law should mingle Sulphure and Brimstone with the sweet perfumes that were in the Censer lust will be interposing in prayer and out-talking grace therefore that we may be reverend and heedful we must use the help of the Spirit praying in the Spirit and watching thereunto with all perseverance Eph. 6. 18. Well then when thou goest to prayer look upon the Holy Ghost as appointed by the Father and purchased by the Son to help thee in this sweet and comfortable service Rom. 8. 26. the Spirit helpeth our infirmities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goeth to the other end of the staff and beareth a part of the burden we are tugging and wrestling at it and can make no work of it but the Spirit cometh and puts under his shoulder and then it cometh off kindly 2. It informeth us how much they sin that are so far from praying with the Holy Ghost that they do not pray with their own spirit alas this is but babling when the heart doth not go along with the lips 3. It informeth us of the priviledges of the Saints God is their Father willing to hear prayers Christ is their advocate willing to present their requests in Court and the Spirit a Notary to indite and draw up their requests for them oh what incouragement have we to go to the throne of Grace Surely we do not improve our priviledges or else we might have more comfortable access to the Father through Christ by the Spirit Eph. 2. 18. Verse 21. Keep your selves in the Love of God looking for the mercy of our Lord Jesus Christ unto eternal life THe Apostle goeth on directing to the means of perseverance as before he mentioned two duties Conference and Prayer so here two graces â—ove and Hope Keep your selves that is use the means we are kept by the power of God unto Salvation but because of the concurrence of ouâ— endeavours 't is ascribed to us your selves Some interpret it as before alii alios keep one another In the Love of God it may be taken for that love which God beareth to us or else for the Love wherewith we love God which is fitly called the Love of God partly because God is the object of it partly because the Author of it be commandeth or begetteth it increaseth it perfecteth it in the Soul in this second sense I take the Love of God here namely for that grace wrought in us and the great work committed to our care is to keep it encrease it and discover it in all the operations of it looking the formal act of hope for the mâ—rcy the cause is put for the effect for all that good which we shall receive at Christs coming 't is called mercy because his proceeding with the Elect at the last day will be upon terms of grace of our Lord Jesus Christ 'T is so called because 't is purchased by Christ and dispâ—nsed by him John 17 2 he hâ—th power to give eternal lifâ— and at his coming he introduceth his people into their happy estate John 14 3 unto everlasting lifâ— our happiness in Heaven is sometimes called everlasting life at other times everlasting glory Observe hence 1. In perseverance there is a concurrence of our care and diligence Phâ—l 2. 12 13 Work out your own Salvation with fear and trembling for c. The main work is Gods he that hath begun a good work must perfect it Phil. 1. 6. and the same Jesus that iâ— author is also finisher Heb. 12. 2. the deeper radication of the habit the defence of it the growth and perfection of it the ability to act is all from God 1 Pet. 5. 10. The God of all grace make you perfect stablish strengthen and settle you but yet a concurrence there is of our care and endeavours a child in the womb is nourished by the mother liveth by the life of the mother feedeth by the food of the mother but a child born liveth a more distinct and separate life of its own though it still be under the mothers care and provision so 't is with us after grace received we have a power to act and do what is necessary for the preservation of the spiritual life Well then let us not neglect the means you must not lye upon the bed of ease and think that God must do all he doth all indeed but in us and by us Idle wishes will do us no good as long as our hands refuse to labour Again Men that have grace had need look to the keeping of it Why first we our selves are prone to revolt this people loveth to wander and they erre in their hearts though under the immediate conduct of God 'T is noteable in Scripture that we read of a decay both of faith love and obedience which are the three main graces some that left their first faith 1 Tim. 5. 12. Others that left their first love Rev. 2. 4. and as to obedience we read of the first wayes of David aâ— distinguished from his latter 2 Câ—ron 17. 3. he walked in the first wayes of his father David David in his latter time fell into scandalous crimes 2. We are assaulted with continual temptations an importunate suiter by perseverance in his suit may at length prevail Sathan will lose nothing for want of asking those that refused at first may yield afterward Long conversing with the world may taine the Spirit a deformed object when we are used to it seemeth less deformed in dwelling lust though long restrained breaketh out afterward with the more violence Rose trees sâ—ipt in June bear in the winter many that in youth have held an hard hand over sin in their very old age have found their lusts more violent 3. A man of long standing is apt to grow secure and negligent as if he were now past danger when his condition was doubtful he seemed to be more diligent and serious but when the labours and difficulties of our first entering into favour with God are well over and a man hath gotten some freedom from the terrors of the Law and some peace and confidence he is in danger of security by which all runneth to waste in the Soul see Rev. 3.
running and still moveth faster and faster look then to your first breaking off from God and remitting your watch and spiritual fervour 't is easier to crush the egg than to kill the serpent He that keepeth an house in constant repair prevents the ruine and fall of it stop every hole and chinck before the mischief spread further 4. Plead with thy heart the highest degree of love doth not answer the dignity of Christ nor the duty that we owe to him he is to be loved with all the Soul and all the heart and all the might 't is a disgrace to him to give him less surely he looketh to be much loved again who hath loved us so intirely and translated us out of darkness into marvelous light 5. In case of decay take the advice which the holy Ghost hath given you Rev. 2. 5. where three things are required 1. Consideration 2. Humiliation 3. Reformation 1. Consideration Remember whence thou art fallen ponder the case in examination we compare our selves and the Law together but in this recollection our selves and our selves together sadly consider then what a difference there is between thee and thy self recall former experiences and say as Job 29. 2. 3. Oh that I were as in moneths past in the dayes when God preserved me when his candle shined on my head or as the Churce Hosea 2. 7. It was better with me than now in our serious sequestration and retirements we should have such thoughts as these are I was wont to spend some time every day with God I remember when 't was a delight to me to think of him now I have no heart to pray or meditate no relish of communion with his blessed majesty 't was the joy of my Soul to be at an Ordinance the returns of the Sabbath were welcome to me but now what a weariness is it time was when I had sweet experiences and the graces of Gods Spirit were more lively in me but now all is dead and inefficacious time was when a vain thought was burdensome unto me but now I can away with sinful actions time was when the mispence of ordinary time was a grief unto my Soul now I can spend the Sabbath unprofitably and never be troubled c. Thus should you consider your estate 2. Humiliation intimated in the word repent 't is not enough to know your selves faln many are convinced of their collapsed and decayed estate but do not judg themselves for it in Gods presence go bewail it to God smite upon the thigh praying for pardon that 's the notion of the word repent here 't is not enough to repent of gross whoredom theft drunkenness we must repent also of the decayes of love the blind world thinketh we are to repent of nothing but what is publikely odious In friendship coldness is taken for a great injury go arraign thy self before God for growing cold in his Love and Service 3. Reformation do thy first works we must not spend the time in idle complaints many are sensible that do not repent some may repent that do not reform you must not be quiet till you recover your former station Christ puts Peter upon a trebble profession because of his trebble denyal John 21. 17. The next note is from the coupling of these two the love of God and looking for the mercy of Christ unto eternal life Thence observe That love to God will put us upon looking for Christs second coming when this mercy is to be dispensed to us See the like connection elsewhere 2 Thes 3 5. the Lord direct your hearts to the Love of God and the patient waiting for Christ. Two reasons may be given of it 1. Love allayeth fear 1 John 4. 17. 18. of whom should a Christian be afraid at that day of the Divel he is held in chains of darkness and judged by the Saints together with Christ of Christ Shall the members be afraid of their head the ransomed of their Redeemer the beloved of of their Saviour Oh but then he cometh as a Judg but 't is to plead their cause to right their wrongs to revenge their enemies to reward their services if he be then your Judg he hath ever been your Advocate hitherto and surely he that hath interceded for you will not condâ—mn you 2. Love quickeneth desire 2. Pet. 3. 12 Looking for and hastening the coming of the Lord. see Cant. 8 14. Rev. 22. 20 An Harlot would have her husband deferre his coming but a chast spouse thinketh he can never come soon enough they that go an whoring after the world neither dâ—sire Christs coming nor love his appearing but the Spirit of the Bride saith come they that love God look for it Phil. 3. 20. long for it 2 Tim 4. 8. they love his appearing corrupt nature saith depart Job 22. 14. but grace saith come the children of God would fain see him of whom they have heard so often and so much and of whose sweetness they have tasted they know him by hear-say and by spiritual experience but they would fain see his person This now informeth us what a difference there is between a child of God and wicked men they wish this day would never come and would be glad in their hearts to hear such news the thought of Christs coming is their burden and torment they have the spirit of the Divel in them art thou come to torment us before our time Matth. 8. 31. They cannot endure to hear or think of it if it might go by voices whether Christ should come or no would they give their voice this way and say Come Lord Jesus yea come quickly If Thiefs and Malefactors should have the liberty to chuse whither the Assizes should be kept or no would they ever fix it and look for and long for the time of its approach No no but a child of God is waiting and looking for this happy time But now here is an Objection are Christians alwayes in this frame What shall we say then to those weak ones that tremble at the thought of it for want of the assurance of Gods Love and the best Saints that do not alwayes feel such an actual inclination and strength of desire I answer the meanest Saint hath some inclination this way can a man desire that Christ should come into his heart and not come to Judgment Since comfort and reward is more naturally embraced than duty the first work of grace is to raise us up to this hope 1 Pet. 1. 3. but yet sometimes there may be a drowsiness and indisposition and then their lamps may not be kept burning Luc. 12. 35 36. The wise Virgins stept as well as the foolish Matth. 25. oftentimes they find themselves indisposed for his coming by careless carriage remission of their watch and scattering their Love to the Creature yea much of their old bâ—ndage may remain through the imperfection of their Love for his perfect love casteth out fear A wife
promises of God Let us now apply this 1. It informeth us that we may look for the reward without sin Those men would be wiser than God that deny us a liberty to make use of the Spirits motives they begrudg Gods bounty to what end should the Lord propound rewards but that we should close with them by faith graces may be exercised about their proper objects without sin it requireth some faith to aim at things not seen the world is drowned in sense and present satisfactions they are Mercenaries that must have pay in hand their Souls droop and languish if they do not meet with credit applause and profit they make man their pay master they have the spirit of a servant that prefer present wages before the inheritance but to do all upon the incouragements of the mercy of Jesus Christ unto eternal life argueth grace 'T was a relief to the Soul of Christ to think of the reward Heb. 12. 2. Christ as man was to have rational comforts and humane incouragements that is sinful indeed when we would have the reward but neglect the work when we would be Mercenarii but not Operarii we sever the reward from the duty like Ephraim are willing to â—â—ead the corn but not break the clods Hos 10. 11. Again we look amiss upon the reward when we have a carnal notion of heaven as some Jews looked for a carnal Messiah so do some Christians for a carnal Heaven for base pleasure and fleshly delights for a Turkish Paradisâ— such kind of hopes debase the heart or else when we look for it as merited by us as if we could challenge it by our works then we are Mercinaries indeed 't is here looking for the mercy of Jesus Christ c. Again our own happiness must not be our last end there is a personal happiness that results to us from the enjoyment of God now the glory of God must be preferred before it 2. If you would persevere in the love of God and a good frame of heart revive your hopes and set the Soul a looking and a longing for eternal life if we keep the rejoycing of our hope firm to the end then we are safe Heb. 3. 6. Courtiers are more polite in their manners than ordinary subjects because they are more in their Princes eye and company the oftner we are in Gods Court the more holy Well then be as much as you can in actual expectation of this blessedness To this end 1. Believe it there is a mist upon eternity to a carnal heart they are led by sense and reason and believe no more than is evident to a natural principle but now faith is the evidence of things not seen Heb. 11. 1. fancy and nature cannot ouâ—-see time and look beyond death faith holdeth the candle to hope and then we have a prospect into the other world and can see an happy estate to come 2. Apply it 't is a poor comfortless meditation to think of a blessed hope and the certainty of it unless we have an interest in these things an hungry man taketh little pleasure in gazing upon a feast when he tastes not of it the reprobate hereafter are lookers on and David speaketh of a table spread for him in the sight of his enemies hope hath never a more lively influence than when we can make out our own propriety and interest 1. Job 19. 26. I know that my Redeemer liveth 2 Cor 5. 1. We know that if this earthly Tabernacle were dissolved we have a building not made with hands eternal in the Heavens 2 Tim. 4. 8. Hence forth there is laid up for me c they do not only believe there is an Heaven but apply it for me You will say is hope only the fruit assurance I answer 't is the fruit of faith as well as of assurance or experience but the sense of our interest is very comfortable and in some sort necessary before we can hope any thing for our selves our qualification is to be supposed in a matter of such moment a man should not be at an uncertainty canst thou be quiet and not sure of Heaven not to look after it is a bad sign a godly man may want it but a godly man cannot slight it 'T is possible a man may make an hard â—hift to creep to Heaven through doubts and fears and may be scarcely saved whilest others have an abundant entrance but then you lose your Heaven upon earth which consisteth in peace and joy in the Holy Ghost and lose much of the efficacy of hope for uncertain wavering thoughts work little therefore assurance cannot be sleighted further I adde by shewing what application there must be if we cannot attain to assurance there are three degâ—ees of application beneath assurance there is acceptation adherence and affiance 1. Acceptation of Gods offer upon Gods terms Job 5. 27. Know thou it for thy good put in for these hopes and take God to his word upon this confidence make good thy part of the stipation in the Covenant and he will not fail thee this application there must be in all an answer to the demands of the Covenant 1 Pet. 3. 21. Exod. 24. 6 7 8. 2. Adherence Stick close to this hope in a course of obedience if we do Gods work we shall not fail of wages 1 Car. 9. 26. I run not as one that is uncertain 3. Affiance resting waiting upon God for the accomplishment of this blessedness though not without some doubts and fears as to our own interest though you cannot say 't is yours yet you will cast your self upon the mercy of God in Christ as 't is in the Text. Looking for the mercy of Christ you dare venture your Soul in that bottom this is that committing your selves to him as unto a merciful and faithful Creator which the Apostle speaketh of 1 Pet. 4. 18. You will go on with your work and put your selves in Gods hand for your eternal happiness because he is merciful faithful See also Rom. 2. 7. 3. Meditate on it often med taâ—ion is a temperate extasie a survey of the Land of promise God biddeth Abraham take a view of Canaan Gen. 13. 14 15. Surely the more we lift up our thoughts in the contemplation of this blessed estate the more lively will our hopes be if every morning we spent a thought this way it would season the heart against the love of present things the morning is an emblem of the Resurrection when we awake out of the sleep of death and the day cometh which will never have night more Psal 17. 15. So in time of troubles we should be reckoning upon a better estate Rom. 8. 18 so when you are by bodily sickness summoned to the grave and you are going down to converse with worms and skulls then think of a blessed eternity Job 19. 26. The next Point is from that elause the mercy The ground of our waiting and looking for
eternal life is Gods mercy not for any works and merits of ours we cannot challenge it as a debt sin and death are as work and wages but eternal life is a donative Rom. 6. 23. eternal life is not the wages of obedience as damnation is the wagesoâ— sin why wherein lyeth the difference I answer wicked men stand upon their own bottom but Christ hath obtained this priviledge for us Wicked works are ours and they are meerly evil the good that we do is impâ—rfect and Gods grace hath the main stroak so that we are rewarded rather according to what we have received then what we have done a servant is under a covenant of obed ence and â—radeth with his masters estate he doth but his duty he deserveth something we are bound to do good and forbidden to sin when we do what is forbidden we deserve punishment but when we do what is commanded we do not deserve the reward because we are bound and because we have all from Gods grace as you must pray for eternal life so must you look for eternal life if you should say give me Heaven for I deserve it natural conscience would blush at the immodesty of such a request 't is as great an absurdity when you make your own works the ground of your hope for in prayer our desires and hopes are put into language and made more explicite so that which is our plea in prayer must be the ground of our claim in point of confidence unless we mean to complement with God Well then 1. Let this encourage us to wait with hope notwithstanding infirmities as well as affictions what a good master do we serve he hath provided comforts not only against our misery but against our unworthiness not only glory as a reward but mercy as the cause of it that we may take glory out of the â—ands of mercy he looked upon us not only as liable to suffering but sinning and therefore as he hath provided life and safety for us so upon tearms of grace 2. It sheweth us how we should ascribe all to mercy from the beginning to the end of our salvation we were taken into a state of grace at first out of meer mercy 1 Tim. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I was all to be mercy'd Tit. 3. 5. Not by works of righteousness that we have done but according to his mercy he saved us he doth not barely say not for our works but not for our works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for our best works those works of righteousness which might be supposed to be foreseen as done by us so also when we are taken into a state of glory 't is still mercy we can merit no more after grace then before 2 Tim. 1. 18 The Lord grant him that he may find mercy of the Lord in that day Once more this mercy is called the mercy of our Lord Jesus Christ Thence observe That this mercy which we look for is dispensed by Jesus Christ he purchased it and he hath the managing of it in the whole oeconomy of grace he shall take of mine saith he concerning the holy Ghost and in the last day he distributeth to some judgment without mercy to others mercy they are judged upon Gospel terms Well then 1. Get an interest in Christ otherwise we cannot look for mercy in that great day 1 Iohn 2. 28. If we abide in him then shall we have boldness they that sleight Christ in the offers of the Gospel have no reason to look for benefit by him you will howl and tremble then and call upon the mountains to hide you from the wrath of him that sitteth upon the throne they that prize the mercy of Christ now they find it to be the very last mercy that planted gâ—ace in their hearts will then put the crown upon their heads here 't was their care to glorifie Christ and to honour him though with the loss of all there will Christ glorifie them in the presence of all the world 2. It maketh for the cemfort of Christs people and members our blessed hopes are founded upon the mercy of our Lord Jesus Christ and in his hands to dispence them from thence you may collect 1. The fulness of this blâ—ssedness and infinite merit purchased it an infinite mercy bestoweth it surely the building will be answerable to the foundation 't is no small thing that we may expect from infinite mercy and infinite merit would an Emperour give brass farthings do men that understand themselves give vast sums for trifles 2. The certainty of this blessedness Christ hath the managing of it he never discovered any backwardness to thy good nor inclination to thy ruine he dyed for thee before thou wert born he called thee when thou wert unworthy warned thee of dangers which thou never fearedst instead of deserved wrath shewed thee undeserved mercy interceedeth for thee when thou little thinkest of it hath been tender of thee in the whole conduct of his providence visited thee in Ordinances is mindful of thee at every turn and will he be harsh to thee at last The last Note is from that clause unto eternal life The great binefit which we have by Christ is eternal life 1. There is life all that you labour for is for life that which you prize above other things is life Skin for skin all that a man hath will he give for his life That is he will part with all things even to his very skin to save his life 2. 'T is an excellent life the life of sense which is the beasts is better then that vegetative life which is in the plants and the rational life which is in men is better then thee sensitive and the spiritual exceedeth the rational and the glorious life the spiritual Vegetative life is the vigor of the sap sensitive life is the vigor of the blood rational life is the union of the soul with the body spiritual life is the union of the soul with Christ and the life of glory exceedeth that in degree for it standeth in the immediate fruition of God 3. 'T is an happy life not subjected to the necessities of meat and drink we have then spiritual bodies 1 Cor. 15. 45. 'T is not encumbered with miseries as the present life is Gen. 47. 9 't is a life which we are never weary of in deep distresses life it self may become a burden Elijah said Take away my liâ—e 1 Kings 19. 4. but this life cannot be a burden 4. 'T is eternal life this life is but a flower that is soon withered a vapour that is soon blown over but this is for ever and ever as eternity increaseth the torment of the wicked so the blessedness of the godly Well then let this press you to keep your selves in the love of God till this happy estate come about Verse 22. And of some have compassion making a difference Verse 23. And others save with fear pulling them out of
Christ is set forth praise and blessing praise hath respect to his excellency and blessing to his benefits Eph 1. 3. We may praise a man for his worth though we have no benefit by him and so we are bound to praise God for the excellency of his nature though he had never done us good but now when he is our God and our Saviour and hath shewed us so much of his goodness and mercy in Christ we should be ever praising him Phil. 4. 20. Now unto God and our Father be glory for ever and ever Amen Glory is due to him as God much more as our Father his worth and excellency though he were a stranger to us doth deserve an acknowledgment but when we consider what he is to us and what he hath done for us then we can hold no longer the heart being affected with a sense of his kindness breaketh out to our Father to our Saviour be glory for ever and ever Well then consider the Lords excellencies more and observe his benefits and work them upon the heart till you be filled with a deep sense of his love and find such an impulsion in your Spirits as you cannot hold from breaking out into his praise I come now from the description to the ascription to him be glory c. Can we bestow any thing upon God or wish any real worth and excellency to be super-added to him I answer no the meaning is that those which are in God already may be first more sensibly manifested Isa 64. 2. Make thy name known among the nations 'T is a great satisfaction to Gods people when any thing of God is discovered they value it above their own benefit and safety see Psal 115. 1. they preferre the glory of mercy and truth before their deliverance 2. More seriously and frequently acknowledged 't is a great pleasure to the Saints to see others praise God Psal 107. 8. Oh that men would praise the Lord for his goodness and for his wonderful works to the children of men 3. More deeply esteemed that God may be more in request more in the hearts of men and Angels Gods children no not count it enough that God is glorified by themselves but they desire also that God may be glorified by others as fire turneth all things near it into its own nature so is grace diffusive good men are loath to go to Heaven alone they would travel thither by troops and in company But let us more particularly take a view of this ascription and so first what is ascribed glory majesty dominion and power Let us open these words Glory is clara cum laude notitia excellency discovered with praise and approbation and notech that high honour and esteem that is due to Christ Majesty is the next word which implieth such greatness excellency as maketh one honoured preferr'd above all therefore a stile usually given to Kings but none so due as unto Christ who is King of Kings and Lord of our Lords The third term is dominion which implieth the foveraignty of Christ over all things especially over the people whom he hath purchased with his blood The last word is power which signifieth that all sufficiency in God whereby he is able to do all things according to the good pleasure of his will From hence observe 1. A gracious heart hath such a sense of Gods worth and perfection that it would have all things that are honourable and glorious ascribed to him therefore are divers words here used When we have done our utmost we come short for Gods name is exalted above all blessing and above all praise Nehem. 9. 5. Yet 't is good to do as much as we can Love to God will not be satisfied with a little praise I will praise him yet more and more love inlargeth the heart towards God if there be any thing more excellent he shall have it well then 't is a sign of a dead heart to be a niggard in praises to be sparing careless or cold this way 2. When we think of God 't is a relief to the Soul to consider of his glory majesty dominion and power for this is that which the Apostle would have to be manifested acknowledged and esteemed in God as the ground of our respect to him it incourageth us in our service we need not think shame of his service to whom glory and power and majesty and dominion belongeth It hearteneth us against dangers surely the great and glorious God will bear us out in his work it increaseth our awe and reverence shall we serve God in such slight fashion as we would not serve the Governour Mal. 1. 8. 't is a lessening of Gods majesty you do not treat him as a great and glorious Potentate Mal. 1. 14. It inviteth our Prayers to whom should we go in our necessities but to him that hath Dominion over all things and power to dispose of them for the glory of his majesty It increaseth our Dependance God is glorious and will maintain the honour of his name and truth of his promises When we are daunted by earthly Potentates 't is a relief to think of the majesty of God in comparison of which all earthly Grandure is but the dream of a shadow Again God that hath a soveraignty over all things and such an almighty power to back it will not be wanting to do that which shall make for his glory 2. The next consideration in this Ascription is the duration now and ever Thence note The Saints have such large desires for Gods glory that they would have him glorified everlastingly and without ceasing they desire the pre sent age may not only glorifie God but the future when they are dead and gone the Lord remaineth and they would not have him remain without honour they do not take death so bitterly if there be any hopes that God will have a people to praise him and their great comfort now is the expectation of a great Congregation gathered from the four winds united to Christ presented to God that they may remain with him and glorifie him for evermore 't is the comfort of their hearts to see this Congregation a making up every day that there are Saints and Angels to praise God whilest others grieve and dishonour him they prize their own salvation upon this ground that they shall live for ever to glorifie God for ever see Eph. 3. 21. Ps 41. 13 Psal 106 48. Now this they do partly from their love to Gods glory which they prize above their own salvation Rom. 9. 3. Partly in thankfulness to God for his everlasting love to them God is from everlasting to everlasting and his love is from everlasting to everlasting Psal 10â— 17. he was their God and will be their God for ever and ever and therefore they purpose to be his people and to praise him for ever and ever Well then get these large desires for Gods glory that he may be