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
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
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
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
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
Christ and Brother of James to them that are sanctified by God the Father preserved in Jesus Christ and called THis Epistle as others beginneth with usual Christian salutations these are continued through the two first Verses in which you have 1. The person saluting Jude the Author of the Epistle 2. The persons saluted the Beleevers of that age 3. The form of sal 〈…〉 tion Vers 2. Mercy and peace and love be multiplyed This first Verse presenteth us with the two first Circumstances the Saluter and the saluted 1. The Saluter is described by his name Judas his office and condition of life the servant of Jesus Christ by his kindred and relation and Brother of James 2. The Saluted they are described 1. By their condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called that is to be read first as Beza 2. By the effects and manifestations of it which are two 1. Sanctified by God the Father 2. Preserved in Jesus Christ These are the parts I shall explain them branch by branch in the order propounded with practical hints from each which I shall handle in no fuller latitude then the present Text will allow 1. The Saluter and there his name Judas called also Thaddeus Mat. 10. 3. and Lebbaeus these several names implying the same thing and were given him either by the people or the Disciples partly to distinguish him from Judas the Apostate partly to note his constancy in confessing and praising God for so it signifieth as you may see Gen. 29. 35. Now Leah said I will praise the Lord therefore she called his name Judah Divers note hence 1. That Christian names should be significant such as may remember us of duty Again 2. That it is lawsul to divulge or conceal our names in our writings according as it may make for the glory of God to do either the one or the other Jude mentioneth his name but Paul doth not or whosoever was the Author of the Epistle to the Hebrews 3. That godly men and wicked may both be called by the same name So Judas the Apostle and Judas the Apostate There was Enoch Cains son Gen. 4. 17. and Enoch Seths son of the Church line that walked with God Gen 5. 22. But to mention these things is more then enough the next circumstance will afford us more 2. His office and condition the Servant of Jesus Christ It is a thing usual with the Apostles to prefix this among other their honorary titles as Rom. 1. 1. Paul a Servant of Jesus Christ so Phil. 1. 1. The greatest honour that he would put upon himself and Timothy was this Paul and Timotheus the Servants of Jesus Christ This term a servant of God or Christ in the use of Scripture is several ways applyed 1. It may be understood of any kind of subserviency to Gods Will and secret Counsels or instrumentality in the execution of his Decrees so wicked men may be said to be Gods servants so far forth as he serveth his designs of their endeavors as Cyrus was Gods servant because he should perform all his pleasure so Nebuchadnezzar Jer. 27. 6. These things have I given into the hands of Nebuchadnezzar my servant 2. It noteth a pious care to perform Gods revealed Will they that out of a sense of his love resign up themselves to do his Will are called his servants so he that is called in the Lord whether he be bond or free is said to be Christs servant 1 Cor. 7. 22. So godly Masters are said to have the Lord for their Master Ephes 6. 9. Knowing that your Master is also in Heaven In the former place he saith a servant is Gods freeman and here that a Master is Gods servant 3. It noteth designation to any publique office for Gods glory those that do more eminently or more nearly serve God in some peculiar office are called his servants as Magistrates Rom. 12. 4. He is the Minister of God for thy God And vers 6. Gods Ministers attending continually for this thing But yet more especially they are called Ministers and servants who sustain the publique Offices of the Church as 2 Tim. 2. 14. The servant of the Lord must not strive but be gentle to all mâ—n apt to teach patient meaning one employed in the publique Ministry So the Priests of the Old Testament were called the Lords servants as Psal 134. 1. Behold bless ye the Lord all ye servants of the Lord which by night stand in the house of the Lord He speaketh to the Priests that were to watch in the Temple and in this sence it is said Amos 3. 7. I have sent my servants the Prophets But now among these Ministers and Officers of the Church the Prophets and Apostles are stiled so by way of eminency Yea yet further Christ because of his Office of Mediator which is the highest Office and proper to the Head of the Church is called Gods Servant as Isai 49. 3. Thou art my Servant and Isai 53. 11. By his knowledg shall my righteous Servant justifie many To apply all now to the case in hand Jude is called a servant of Jesus Christ not only as one that had given up himself to do his Will as a Christian but as an Apostle Let us now observe something hence Observe first That Jude placeth his service among his Titles He might have urged other things to render himself honorable to the world but he doth not stand upon those things it is enough for him to say Jude a servant As Jude the Lords Cousin calleth himself his servant so doth Mary the Lords Mother stile her self his handmaid Luk. 1. 38. Behold the handmaid of the Lord And the Apostles generally urge it as one of the fairest flowers in their garland the honour of being Christs servants yea Christ himself counteth it no dishonour to be stiled Gods servant The meanest offices about Princes are accounted honorable to be a Groom there is better then to be a Lord elsewhere Servire Deo regnare est it is royal and kingly to be Gods servant indeed every servant there is a King as Zeba and Zalmunna said of Gideons Brethren They each one resembled the children of a King so all these are spiritual Kings that live the noblest and freest life in the world And as we have a glorious Master so consider your fellow-servants the glorified Saints and we make but one family Ephes 3. 15. And the Angels themselves are called his Ministers Psal 103. 21. Ye Ministers of his that do his pleasure they are a part of Gods attendance and wait upon their Masters person When we have such fellow-servants we should not count our work a slavery and baseness it can be no disparagement to us to be in the same rank and order with the Angels and Saints departed Well then Learn to value the honour that you have by Christs service as that Emperor counted it a greater priviledg to be a Member of the Church then Head
call upon God as when distempers grow upon the spirit the heart 's unquiet the affectious unruly a deadness increaseth upon you temptations are urgent and too strong for you cry out of violence as the ravished Virgins So when conscience is uncessantly clamorous David could not find ease till he confessed Psal 32. 5. Silence will cause roaring and restraint of prayer disquiet Again If there be a need omit not to call upon men by exhortation and counsel as when you see things grow worse every day and can hold no longer the Kings danger made the Kings dumb son speak Paul was forced in spirit when he saw the whole City given to idolatry Acts 17. 19. When we see men by whole droves running into errour and ways destructive to their souls is there not a need is it not a time to speak men say we are bitter but we must be faithful so they say the Physician is cruel and the Chyrurgion a tyrant when their own distempers need so violent a remedy can we see you perish and hold our peace Observe again That Ministers must mainly press thâ—se Doctrines that are most needful 't is but a cheap zeal that declaimeth against antiquated errours and things now out of use and practice we are to consider what the present age needeth what use was it of in Christ's time to aggravate the rebellion of Corah Dathan and Abiram Or now to handle the Case of Henry the Eight's divorce what profit hence to our present Auditories There are present truths to be pressed upon these should we bestow our pains and care usually when we reflect upon the guilt of the times people would have us preach general doctrines of faith and repentance But we may answer It is needfull for us to exhort you c. To what end is it to dispute the verity of the Christian Religion against Heathens when there are many Seducers that corrupt the purity of it amongst our selves In a Countrey audience what profit is it to dispute against Socinians when there are Drunkards and practical Atheists and Libertines that need other kind of doctrine He that cryeth out upon old errours not now produced upon the publick Stage doth not fight with Ghosts and challenge the dead So again to charm with sweet strains of grace when a people need rowsing thundering doctrine is but to minister Cordials to â— full and plethonick body that rather needeth phebotomy and evacuations 't is a great deal of skill and God can only teach it us to be seasonable to deliver what is needful and as the people are able to bear Again observe The need of the primitive Church was an occasion to compleat the Canon and rule of faith We are beholding to the Seducers of that age that the Scripture is so full as it is we should have wanted many Epistles had not they given the occasion Thus God can bring light out of darkness and by errours make way for the more ample discovery of truth I have done with the Occasion I come now to the Matter and Drift of this Epistle And exhort you that ye should earnestly contend for the faith that was once delivered to the Saints In which there is a necessary duty pressed and these two Circumstances are notable the Act and the Object the Act is to contend earnestly 't is but one word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 't is a word of a vehement signification and therefore fitly rendred to contend earnestly 2. The Object of this contention which is the faith once delivered to the Saints Faith may be taken either for the doctrine of faith or the grace of faith both are too good to be lost either the word which we believe or faith by which we believe the former is intended faith is taken for sound doctrine such as is necessary to be owned and believed unto salvation which he presseth them to contend for that they might preserve it safe and sound to future ages Now this faith is described 1. By the manner of its conveyance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is given to be kept 't is not a thing invented but given not found out by us but delivered by God himself and delivered as to our custody that we may keep it for posterity As the Oracles of God in the Old Testament were delivered to the Jews to be kept by them Rom. 3. 1. 2. By the time of its giving out to the world the doctrine of salvation was given but once as never to be altered and changed once for all 3. The Persons to whom to the Saints so he calleth the Church according to the use of the Scriptures or else by Saints is meant the holy Apostles given to them to be propagated by them I shall first speak of the Object before I come to the duty it selfe and because the description here used will agree both to the grace of faith and the doctrine of faith though the doctrine of faith be mainly intended yet give me leave a little to apply it to the grace if it be a diversion it shall be a short one 1. This faith is said to be given Observe That faith is a gift so Phil. 1. 29. To you 't is given to believe Ephes 2. 8. By grace ye are saved through faith not of your selves it is the gift of God We cannot get it of our selves a meer imagination and thinking of Christs death is easie but to bring the soul and Christ together requires the power of God Ephes 1. 19. We cannot merit it and therefore it is a pure gift God bestoweth it on them that can give nothing for it works before conversion cannot engage God and works after conversion cannot satisfie God Well then let us asmire the mercy of God in the Covenant of grace Christ is a gift John 4. 10. If thou knewest the gift c. His righte ousness is a gift Rom. 5. 16. The free-gift is of many offerces unto justification and faith which receiveth this righteousness is a gift so that all is carried in a way of grace in the Covenant of grace nothing is required but what is best owed Again it teacheth us whither to go for faith seek it of God 't is his gift all the endeavour and labour of the creature will never procure it But must we not use the means of prayer meditation and hearing c I answer Yes For 1. God dispenseth it in a way of means Mark 4 24. With what measure ye meet it shall be measured to you again and unto you that hear more shall be given According unto the measure of our hearing if the Lord will work is the measure of our faith Acts 16. The Lord opened Lidia's heart to attend to the things spoken by Paul God stirreth up to the use of means and whilest we are taught we are drawn 2. Though faith be Gods gift mans endeavors are still necessary for supernatural grace
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
Numb 32. 38. Nebo and Baalmeon their names being changed so exact should we be in keeping from Idols 2. Let us beware of Idolatry Satan loveth it and that is motive enough we should hate as Christ hateth and love as he loveth Rev. 2 6. and on the contrary love what Satan hateth and hate what he loveth naturally we are wondrous prone to this sin and therefore Idolatry is reckoned as a work of the flesh Gal. 5. 20. man naturally hath a corrupt and working fancy and imagination which depending upon sense formeth fleshly conceptions and notions of God and therefore are we so prone to erre in this worship 't is not needful I hope to speak to you of Paganish and Popeish Idolatry Let me only now disswade you First from making the true God an Idol in your thoughts by forming apprehensions unworthy of the glory of his Essence Psalm 50. 21. Thou thoughtest that I was altogether like thy self Now thus we do when we conceive him of such a mercy as to hold fellowship with one that continueth under the full power of his sins so weak as not to be able to help in deep extremities Zech. 8. 6. Of a rigorous and revengeful disposition as not to pardon injuries and offences upon submission and repentance Hos 11. 8. of a fickle nature so as to fail in his promises Numb 23. 19. Thus 't is easie to turn the true God into an Idol of our own brains To remedy this consider God in his works and in Christ In his works Cyril I remember observeth that before the flood we read of no Idolatry Aquinas addeth a reason to the observation because the memory of the Creation was then fresh in their thoughts Again look upon God in Christ you heard before in Levit. 17. if they did not bring their Sacrifice to the Tabernacle it was called a Sacrifice of Devils The Tabernacle was a Type of Christ you make God an Idol when you worship him out of Christ For the Father will be honored in the Son John 5. Therefore when ever you go to God take Christ along with you Secondly From setting up any Idol against God in your affections when you set up any thing above God in your esteem especially in your trust that 's an Idol covetousness is twice called Idolatry Col. 3. 5. Eph. 5 5. because it doth withdraw our affections from God yea our care our esteem our trust which is the chiefest homage and respect which God expecteth from the Creature I mention these things because I would speak somewhat to practice and because Satan is gratified with spiritual Idolatry as well as with that which is gross and bodily From that Clause about the body of Moses once more observe That of all kind of Idolatry the Devil abuseth the world most with Idolatrous respects to the bodies and Relicks of dead Saints If you ask why I answer Partly because this kind of Idolatry is most likely to take as being most plausible and suitable to that reverend esteem which we have of those that are departed in the Lord and so our Religious affections become a snare to us Partly because when men become objects of Worship and Adoration the God-Head is made more contemptible and mens conceits of a divine power run at a lower rate every day Partly because this malicious fiend hopeth this way to beat the Lord with his own weapon when the bodies and Relicks of those Saints who by the famousness of their examples were likely to draw many to God do as much or more withdraw men from him and superstition doth as much hurt as their example did good Partly because the Devil by long experience hath found this to be a successful way in the world Lactantius proveth it that the Idolizing of famous men was the rise of all Idolatry and Tertullian in the end of his Apology observeth the same that Heathen Idolatry came in this way sub nominibus imaginibus mortuorum by a reverence to the images of dead men whose memory was precious amongst them Ninâ—s or Nimrod the first Idolater set up his own dead Father Bâ—lus whence came the names of Baal and Bel for an Idol The Teraphim stolen by Rachel Gen 31. 35 were the images of their Ancestors whom Laban worshipped so in the primitive times before any other Idolatry was brought into the Church they began with the Tombs and Shrines of the Martyrs First It sheweth us the first rise of Idolatry respect to the Relicks and Remains of some men famous in their generations Satan attempted it betimes not only among the Heathens but among the people of God he contended for the body of Moses that he might set it up for this use but that which he could not obtain then he hath effected now in the Roman Synagogue by the Arms the Legs the Hands the Feet the Pictures of the Martyrs surely such a known Artifice and ancient method of deceit a man would think should long ere this have been discerned but that God hath given them up to beleeve a lye Well might the Anti-Christian state be called Rev. 11. 8. Babylon Sodom and Aegypt that is Babylon for Idolatry Sâ—dom for filthyness and Aegypt for Ignorance and darkness the same Idolatry being practised which was in use in the darkest times of Paganism Heathenism and Popery differ but little only the names are changed a new Saint for an old Heathen Idol their canonizing and the Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are much alike so are their Saints and the Heathens and Heroes and middle poners only that the Papists have put many in the Calender which either never were in the world or else were wicked and traiterous as our Bâ—cket and St. George an Arrian Bishop that so the Devil might be doubly gratified by the Shrine it self and that by the canonization of the infamous person sin might become less odious Secondly It sheweth the perverseness of men who are apt superstitiously to regard the Relicks of them dead whom they despised living Moses was often opposed living and after death likely to be adored as 't is often the condition of Gods people to live hated and dye Sainted Vetus morbus est saith Salvian quo mortui sancti coluntur vivi contemnuntur The Scribes and Pharisees garnished the Tombs of the dead Prephets and killed the living Mat 23. 29 30. And the Jews in the fifth of John pretended love to Moses and shewed hatred to Christ posterity honoureth them whom former ages destroyed living Saints are an eye-sore they torment the world either by their example or their reproofs Rev. 11. 10. Heb. 11. 7. but objects out of sight do not exasperate and stand in the way of our lusts this fond affection is little worth those that were ready to adore Moses would not imitate him Again from that He durst not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had not the boldness to do any thing contrary to the Law of God or unbeseeming
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
born with for a long time Rom. 9. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He endured with much long-suffering c. All may bless God for patience they owe an heavy debt to divine Justice yet 't is a long time ere God putteth the Bond in suit though they dare him to his face yet they walk up and down without the arrest of Vengeance He beareth with them years and years after a thousand and a thousand affronts from their cradles to their graves When they were green wood they were fuel fit enough for divine wrath Oh consider there can be no cause of this but his mercy to his worst creatures 'T is not out of any delight in sin for he is holy and cannot endure to look upon it Hab. 2. 13. Of purer eyes c. 't is not out of any stupid neglect He is just and will not clear the guilty Exod. 34. 7. 't is not out of any ignorance He telleth man his thoughts nor for want of power so men forbear The sons of Zerviah may be too hard for them but 1 Sam. 24. 19. If a man findeth his enemy will he let him go well away When they are in our power we satisfie our wrath and revenge to the full But now God upholdeth all things by the word of his Power He can in a minute speak us into nothing As the impression of a Seal upon the water dependeth upon the Seal if the Seal be taken away the impression vanisheth So do our beings depend upon Providential influence and supportation If God should withdraw the word of his Power we should soon vanish and disappear Therefore 't is not for want of Power but meerly out of Mercy that we are forborn How may we wonder at this We are of eager and tart spirits sharp-set upon revenge Could we have put up so many refusals of Love such despights done to Mercy such wrongs such grievings of Spirit and yet have contained The Disciples themselves though holy men when they were sensible of being slighted in the Village of Samaria called for fire from Heaven Luk. 9. 54. Certainly we could not endure such a contradiction of sinners If thunderbolts were in our power we should soon kindle a burning and turn the World into smoak and desolation 7. 'T is not only the aim of the Word but of Providence and of all the Dispensations of God to the Creature to represent him merciful The whole World is a great Volume written within and without with characters and lines of Mercy Psal 145. 7. His mercy is over all his works Every creature beareth the marks and prints of divine Goodness and Bounty Once more The World is a great Theatre and Stage whereon Mercy hath been acting its part for these six thousand years Justice is to have a solemn triumph at the last day Now and then God hath kept a petty Sessions and given us occasion to say Verily there is a God that judgeth the world as well as preserveth the world But the greatest part that hath been acted upon the Theatre of the World is Mercy as you will easily see if you consider 1. The black lines of Providence If God threaten 't is that he may not punish if he punish 't is that he may not punish for ever In the sadder Providences though there be misery at the top yet there is mercy at the bottom Many times God threateneth but 't is to reclaim though he doth not change his counsel yet he doth often change his sentence Jer. 18. 7 8. When the message is nothing but plucking up and pulling down Free-grace cometh in with a sudden rescue and prevents the execution Mercy you see is forced to use all methods and to speak in the language of Justice that men may be more capable to receive it Sometimes God punisheth but with vvhat aim that he may not for ever punish 'T is vve that make punishment to be a pledg of eternal damnation it its ovvn aim 't is a prevention and so it proveth to the Elect We are judged of the Lord that we may not be condemned of the world 1 Cor. 11. 32. So Hosea 2. 6. I will hedg up her way with thorns c. We should soon grovv vvorldly and drovvned in carnal businesses and projects if God did not come novv and then and blast our enterprizes and make us see our folly We are puffed up and God pricketh the bladder 2 Cor 12. 7. Hovv svveet is this vvhen in the midst of Judgment God remembereth Mercy Yea the very executions of Justice are found to be one of the methods of Mercy In the middle of the first Curse God dropped out a promise of the blessed Seed So often Mercy overtaketh a Judgment and maketh it cease in the mid way Look as there vvas a conflict betvveen the tvvins in Tamars Womb Zarah did put out the hand but Pharez broke out first So is there betvveen Gods Mercy and Justice Justice puts out the hand in a threatening or some beginnings of a Judgment but Mercy gets the start and breaketh out first 2. Consider the white lines of Providence He intreateth that he may do us good and doth us good that he may do us good for ever For his intreaties 'T is not duty so much that is in the bottom of the Exhortation as Mercy To glorifie Mercy is the last aim of God and his eternal Purpose He hath accepted us in the Beloved to the praise of his glorious grace Ephes 1. 6. God receiveth no profit he intreateth us not that he may be happy but that he may be liberal See Prov. 9. 12. If thou be wise thou shalt be wise for thy self but if thou scornest thou alone shalt bear it God dealeth vvith us as earnestly as effectually as if the profit vvere his own but it vvholly redoundeth to us Again He doth us good that he may do us good for ever He trusteth us vvith Mammon to prepare us for the true riches and vvith the riches of grace to prepare us for glory Look as men vvhen they vvould put precious liquor into a vessel first try it vvith water to see vvhether it leaketh or no so doth God try us vvith common mercies he giveth us an estate in the world that being moved vvith his goodness vve may look after an estate in the Covenant and an interest in Christ and so fit us for Heaven 'T is our vvretchedness to make our table a snare and our welfare a trap As the Sea turneth all that it receiveth into salt water the fresh streams the influences of the Heavens c. so do carnal men assimulate and corrupt their comforts and by little and little all their blessings are cursed for Mercy can bear any thing but a constant abuse and neglect of it self Certainly Gods revealed Will is othervvise that vvhich cometh from God should lead us to God see Rom. 2. 4 5. 8. Consider in how many notions Mercy is represented to us Gods Mercy
Beware of lustful glances Matth. 5. 28 Of rolling the fancy upon undone objects heart defilement maketh way for corporal lust beginneth in wanton eyes many times and 't is fed by a delicacy and unworthy softness Guard the senses cut off the provisions of the flesh avoid occasions be employed Again if you have stumbled into this deep ditch repent the more speedily the more seriously the case is sad but not altogether desperate we read of a possibility for Publicans and Harlots entring into the Kingdom of God Bewaile your estate as David doth Psal 51. His Adultery lest a stain upon him Except in the matter of Vriah c. Job saith 't is a fire that consumeth to destruction and will roâ—t out all your encrease Job 31. 12 therefore quench it the sooner c. Again from the other sin and going after strange flesh Observe sin is never at a stay first uncleannesse and then given over to uncleannesse and then strange flesh when a stone runneth down hill it stayeth not till it cometh to the bottom a filthy sinner is growing more filthy still untill he hath out grown the heart of a man as the Sodomites did mâ—n with men working that which is unseemly a sin which none but a Divel in the likenesse of a man would commit a sin that hath filthinesse enough in it to defile the tongue that speaketh of it Well then here is a glass wherein to see the wickedness of our natures who would think reason should invent so horrid an Act Rom 1. 27. they had no more original corruption then thou and I have if God remove the bridle whither shall shall we run Let wicked men consider hence how foolishly they promise themselvs immunity from drunkeness adultery or any gross wickednesse Caution any of them against those things no I warrant you say they do you think I am such a wretch is thy servant a dog 2 King 8. 13. From that the vengeance of eternal fire The wicked Sodomites were not onely burnt up by that temporal judgement but cast into Hell which is here called Eternal fire Hell is set forth by two notions a Worm that nevâ—r dyeth and a fire that never goeth out Mark 9. 44. In both which expressions there is an allusion to the Worms that breed in dead bodies and the fire wherewith they were wont to burn their dead in former times And the one implyeth the Worm of Conscience the other the fire of Gods wrath 1. The Worm is bred in the body its selfe and therefore fitly representeth the gnawings of Conscience the Worm of Conscience consisteth in three things there is memoria praeâ—eritorum sensus praestutium metus futurorum First Conscience worketh on what is past the remembrance of their former enjoyments and past pleasures Luk. 16. 25. Son remember that thou in thy life time c. so of time wasted opportunities of grace slighted the folly of their own choice c. all which are sad reflections to them Secondly There is a sense of the present pain here when they were corrected they were senselesse like stocks and stones but then there being nothing to mitigate their grief or beguile the sense of it no carnal pleasures wherein to steep conscience there must needs be sense and feeling joyned with a bitter discontent at their condition Thirdly For the future their condition is hopeless despair is one ingredient into their torment Heb 10 27. there remaineth nothing but a fearful looking for the fiery indignation of the Lord. Thus for the Worm 2. The next notion is that of the Text fire or the wrath of God transacted upon them In the sufferings of the damned God hath an immediate hand Hâ—b 10. 33. no creature is strong enough to convey all his wrath in being this wrath the capacity of the creature is enlarged to the uttermost and in their punishment God sets himselfe a work to shew the glory of his strength Rom. 9. 22. he with-holdeth the Creature with one hand and punisheth it with the other If his anger be but kindled a little and a spark of it fly into the conscience the poor Creature is at his wits end but how dreadful will their portion be against whom he stirreth up all his wrath the humane nature of the Lord Christ in a just abhorrency recoyled when he was to taste of this cup we that cannot endure the gripes of the Chollick the torment of the Stone the pain of the Rack how shall we dwell with devouring burnings and all this is for ever As our Obligations to God are infinite and as we turn back upon eternal happinesse offered in the Gospel used as the Majesty offended by sin is infinite so that we cannot restore the honour to God which we have taken away Therefore by just reason is our punishment eternal In the other World men are in their final estate the fuel continueth for ever the Creature is not abolished and the fire continueth for ever the breath of the living Lord still keepeth the flame burning We think a Prayer long a Sermon long what will Hell be In the night if we cannot sleep we count the hours and every minute seemes tedious Oh what will they do that are tormented night and day for ever and ever Rev. 20. 10 Now this is the portion of all that forget God Oh who would run this hazard for a little temporal satisfaction the scourges of conscience that we meet with here are too great price for the short pleasures of a bruitish lust much more the Worm that never dyeth the Fire that shall never be quenched There is one note more and that is from that clause are set forth for an example Observe thence That Sodoms destruction is the worlds great example Both Peter and Jude shew that this was the end of Gods judgements upon Sodom that they might be an example to all that live ungodly You will say what have we to do with Sodom their sinnes being so unnatural their judgements so unusuall 1. As to their sins I enquire are there none of Sodoms sins amongst us If not going after strange flesh yet fornication if not fornication yet pride and idlenesse and fulness of bread I say again though our sins be not so great in themselves yet by necessary circumstance and aggravation they may be greater as impenitency unbelief abuse and neglect of the Gospel despising the offers of grace the grossest sins against the Law are not so great as sins against the Gospel Matth. 11. 24. It shall be more tolerable for Sodom c. We sin against more light more love c. 2. As to the judgements though God doth now adays smite a Countrey with judgments immediately from Heaven or make it utterly unuseful as he did Sodom yet his dispeasure is no less against sin and if not the same a like judgement one very grievous may come upon us This being premised let us come to open this example in