God ruleth in our heart The fire doth not more easily dissolve the frost and ice then this peace of God in our souls doth chase away all slothfulness and negligence if this grace and peace of God were shed abroad in thy heart thou wouldst like a Gyant runne thy race of Christianity whereas now thou art but a Dwarf feeble hands and weak knees will not go through much work especially if difficult and laborious Now the way of Christianity is compared to a race to fighting and combating there are thousands of discouragements and oppositions in the way it behoveth thee therefore to have this peace within that so the work of grace begun in thee may go on more prosperously But you will say This indeed is a mercy like that Pearl in the Parable we may well fell all to have it But how may we be directed to obtain it Take notice of these things briefly First Distinguish between carnal presumption and this peace from God Many have been deluded by taking one for the other The Jews and Pharisees did confidently boast in God as their Father and that they were Abrahams seed the Covenants of Grace did belong to them yet who were further off from it than they were When the Pharisees said Lord I thank thee I am not like other men he might have boldness and confidence upon his soul but yet here was no true peace And thus there are many hundreds who have quiet still and it may be feared stupified consciences Now these find no trouble no aches or pains of heart because of sinne but thank their good God all is well with them when yet alas they are miserable being upon the very borders of Hell in which they may fall every moment Secondly Take heed of living in sinne or omitting of those Duties God requireth of thee For although these be not the cause of this peace in thee yet without these no peace can either be obtained or preserved This is to be throwing water upon the fire till it quite go out Thirdly Perswade thy self of those Doctrinal Truths against the contrary Errours which help to establish this peace Such as the Nature of Justifying Faith in the particular application of it as also not only the possibility but the duty of Assurance the certain and unchangeable love of God to all those who are his as also the acceptablenesse of such a quiet and joyfull spirit unto God himself Fourthly Regard Gods promises as well as precepts Look upon the Gospel as well as the Law let not one destroy the other but make them to be subservient in thy whole life Lastly Pray much for the Spirit of Adoption For it is not thy own power or meditation upon all the Rules that Ministers may give which will give this peace of God till the Spirit of Adoption doe reigne in thee SERM. XXVII Of the Names of God 't is he alone who can give Grace and Peace to his People He is a Father to all Believers even the weakest as well as the strongest 2 COR. 1. 2. From God our Father VVE have dispatched the choice and special mercies here prayed for we now come to the Original and Spring of them The Efficient Cause who alone can vouchsafe this to us and that is two-sold God our Father and the Lord Jesus Christ Let us consider the first and there we have a description of him 1. Absolutely God 2. Relatively a Father 3. The Community of this to all Believers or the Extension of it Our Father We shall dispatch all these particulars briefly The first head is the absolute consideration of God expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether that word come from fear or to runne or to behold is doubted of In the Hebrew there are several Names given to God insomuch that the Rabbins call him Hashem the Name Whether God himself revealed his Name to Adam or Adam imposed a name upon him it is hard to determine This is certain that the Scripture names do very emphatically represent the Nature of God especially those two Jehovah and Elohim The word Jehovah is commonly rendred by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet in the New Testament Christ is commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and God the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially when named together as is to be shewed in the verses following Now of these two mentioned words one in the singular the other is in the plural which doth denote especially having light from other places of Scripture that there is One Divine Nature and Three Persons Hence sometimes Jehovah Elohim is put together although also the former word signifieth the fulness of Gods being and giving being to other things For which reason say some he is not named Jehovah till the second Chapter in Genesis when all things were compleated and in another place God is said Not to be known by the Name Jehovah Exod. 6. 3. because they had not seen the great things promised accomplished and Elohim denoteth God as governing and ruling the world in which sense the fool is said to affirm There is no God no Elohim Psal 14. 1. Yet having light from other places of Scripture especially from the New Testament we ought not to reject this consideration that therefore Jehovah is in the singular number and Elohim in the plural to signifie the One Nature and Three Persons For though from the plural number meerly we cannot pitch upon the number three more than four yet from other places joyned to this we may So then as God in making of man spake in the plural number so we shall find in the Scripture in other places speaking of God as Makers in the plural number Isa 54. 5. Psal 149. 2. Job 35. 9. for this reason Though some Divines dare not say Tres Jehovae Three Jehovahs yet they say Three Elohims as Zanchy nameth a piece of his works Indeed there are others who do wholly reject and dislike that expression The word God is applied sometimes properly sometimes improperly Improperly so it is given to Angels and Magistrates The Apostle saith They are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called Gods in Heaven and Earth Though a learned man observes That never any Angel or Magistrate is called a god in the singular number but they are said to be gods in the plural number now the Apostle sometimes layeth an argument even upon the number Improperly also it is given to Magistrates Moses is said to be made a god to Pharaoh here is the singular number but the respective limitation is added because of his dominion God gave him over Pharaoh to bring judgements upon him Yea the Devil is called the god of this world who is said to blind the minds of disobedient persons Although some expound that of the true and eternal God who doth in just judgement harden the hearts of wicked men Non impertiendo malitiam sed denegando gratiam But properly and truly it is
is implied The real and lively working of it The father though he pity his child yet cannot give him the mercy of health much less the mercy of grace Ministers though they be spiritual Fathers they can only pray for mercy preach of mercy but to give you pardon of sinne to give you comfort of conscience and assurance that they cannot do but God is the Father of these mercies he can give joy to the soul and neither Devil or sinne can discomfort As the whole creation came out of the womb of nothing at first when God said Let there be light immediately there was light and as God is called The Father of rain Job 38. 28. because he can open the bottles of Heaven and refresh the parched earth when he pleaseth so also he is the Father of mercies because he can turn thy darkness into light thy hell into Heaven yea he doth it that so what many Sermons many Ordinances could not do that God suddenly and insuperably doth he comforts irresistibly as well as converts irresistibly But of this more in the next property viz. A God of all consolation Fifthly In that he is the Father of mercies there is implied That it 's onely from himself that he pitieth us that he hath something within him to provoke to compassion when we have enough to provoke him And this is represented in that precious Parable of the Prodigal sonne returning to his Father Though there was cause enough from the sonne to alienate the Father to upbraid him with his prodigality and rebellion saying Whence come you Where are all the goods I gave you Yet for all that The Father runneth to meet him kisseth and imbraceth him who might have chastized him receiving him with as much readiness as if he had never been such a prodigal sonne but what moved him all this while The affection of a Father It 's not then for the godly soul to be poring and puzling it self alwayes what is there in me that may make God shew mercy to me What have I What find I in me that may prevail with God Oh foolish and unwise Christian Think rather what is in God to love thee to pity thee I will go to my Father saith the Prodigal Though I have lost the obedience of a son yet he hath not the bowels of a Father the bowels of a Father are ready to beget him again Think what a fountain his goodness is to issue forth rivers of mercies So that it is with thee as some parched dry wilderness it hath no springs no streams to refresh it self with till clouds from above fall upon it Thus thy heart is scorched and even burning like hell till God give thee not a drop of water but Christs bloud to cool thy afflicted soul Thus you see what is in this a Father of mercies a Father In the second place what briefly is in the object a Father of mercies in the plural number and that implieth 1. That there is no mercy but it comes from God Every good and perfect gift is from him Jam. 1. For if so be any creature were the original of mercy though it be but the least as to that particular it would be the Father of mercy if the Sunne of it self were the highest cause of giving light to thee if it were not God that did cause this Sunne to shine on thee that Sunne would be the father of the mercy of light Although therefore God hath appointed natural causes moral causes yea and supernatural means of mercy and comfort to thee yet take heed of calling these Father Thy food would not be a mercy to thee thy house a mercy no thy senses thy understanding would not be a mercy to thee were it not for this Father of mercies So that wheresoever and whensoever thou meetest with any mercy look higher than the creature see an hand from Heaven giving it thee As Gerson a devout Papist speaketh of his Parents how that they to teach him while a child That every mercy was from God had a devise that from the roof of the chamber should be conveyed to him every apple or nut or such childish refreshments he desired but Christ himself Matth. 5. when he pressed against carefull distrustfull thoughts he saith Your heavenly Father knoweth what you want So that it is not thy own natural father that is a mercy to thee but thy Father in Heaven As that good man in Ecclesiastical History when they brought him news his father was dead Define blasphemias loqui pater eminens immortalis est Thus are we to call nothing a Father of mercy to us but God himself So that what our Saviour saith Mat. 23. 9. Call no man father on earth in respect of faith and obedience neither are we in respect of our mercies Oh but how difficult is it not to have other fathers of mercies besides him SERM. XXXIII Of the Multitude Variety Properties and Objects of Gods Mercies 2 COR. 1. 3. The Father of mercies VVE are further to explicate what is comprehended in this sweet and comfortable Attribute The Father of mercies We have already declared what is in the word Father and gave one instance what is in the word mercies The second thing comprized in it is the multitude of them he doth not say The Father of mercy but of mercies it is not one or two but mercies many mercies innumerable mercies that he is Father of Even as David doth sometimes call God The God of his salvations in the plural number because of the frequent and many deliverances God vouchsafed to him The Lord therefore is not straitned in mercy no more than in power but as nothing is impossible to him so every kind of mercy is easily producible by him The multitude of Gods mercies is that which David doth often mention Psal 106. 7 45. Psal 51. 1. And indeed were not these mercies many our sins would be more than they and exceed them in number David complaineth That his iniquities were more than the hairs of his head and yet at another time acknowledgeth that such were the benefits of God towards him that he is never able to reckon them up We cannot then come and say to God about mercies as Esau did to his father about blessings Hast thou but one blessing O my father Hast thou but one mercy Woe would be to us if God had not multitude of mercies for we have multitude of sins and miseries Oh then let the broken humble heart who groaneth under this that he hath many sins they are not one or two but many yea the multitudes of them are like so many locusts and caterpillars in Egypt he cannot look this way or that way but sinne doth compasse him about Let such remember that there are more mercies for them then sins against them If thou hast multitude of sins God hath multitude of mercies to cover them so as thou doest not cover them but confess and bewail
it had beene better if Gods help had come sooner if he had not deferred so long but this is as if the patient should take upon him to direct the Physician when is the fittest time for the administration of his medicinal helpe Fourthly The people of God aggravate their mercies By comparing them with others miseries I have health how many are in paines and exquisite torments I have sufficiency and fullnesse how many Lazar's are there that would be glad of the crummes that fall from my Table As those Lepers that were ready to be famished but unexpectedly met with full provision in the Syrian's Camps said We doe not well 2 King 7. 9. let us informe the Kings houshold For alas they were ready to eat their own children through the famine while these had all plenty In the same manner mayest thou reflect with thy self How many are there even of the deare servants of God that are naked hungry persecuted and destitute of all hope There is scarce any so afflicted or in a low condition but he may look upon others who are more miserable than he This therefore will greatly sharpen thy affections to blesse God When thou shalt compare thy mercies with others miseries especially if you doe consider it in spirituals How many thousands sit in Paganisme and know nothing of Christ How many lye roaring in hell for the same sinnes or lesse sinnes it may be that thou hast committed Thus if thou set thy self to aggravate the mercy of God from every consideration thou wilt finde the circumstances will increase upon thee as the widows oyl did and thou wilt see thou hast more cause to blesse Ood then ever thou didst apprehend at first If I say thou didst this thou wouldst no more complaine of the coldnesse and chilnesse that is upon thy heart Nothing doth so much dull the heart as resting in generals blessing God in generals Take every mercy as thou wouldst some Watch or curious worke of Art and view every piece every part or as those that hehold some admirable Image they are intentive to every part thereof to observe the beauty life and proportion thereof Oh it is this and this onely will draw out thy soul and make thee have rivers of water flowing from thee It is this that will make thee say with Elihu Job 32. 18. I am full of matter the Spirit within me constraineth me my belly is as wine which hath no vent it is ready to burst like new bottles Thus five words of praise coming from an heart aggravating Gods mercy are more effectual then five hundred in a formal general way SERM. LXXV Privative and preventing Mercies are to be accounted of as Positive 2 COR. 1. 10. Who delivered us from so great a death and doth deliver IN this Text we have Paul celebrating the goodness of God to him in that extream trouble mentioned before wherein was observed First The holy thankefull temper of Paul studying to aggravate the mercy of God He leaveth out nothing unexpressed which may not make for the great exaltation of Gods goodness towards him There remaineth a second Doctrine which is That the children of God are to account of the privative and preventing mercies as much as positive Paul cals this deliverance a deliverance from such a death so great a death yet he was not actually killed he was onely in danger of it but because had not the mercy of God prevented death had surely seised on him Therefore this mercy of preventing death he doth judge to be as it were a positive deliverance from it That as we see God doth deal with his people He accepteth of a willing mind for the deed And Heb. 11. 17. Abraham is said to offer up his onely begotten sonne because it was in the immediate disposition and preparation of his heart he had done it had not God prevented it So it is here with the people of God Those mercies which keep off the dangers that are immediately issuing out upon us they take as if the mercy was it self positively done to them Divines have a saying Plures sunt gratiae privativae quà m positivae There are more privative favours of God than positive and this they apply to spiritual things And indeed if we consider how many sins God may keep thee from which others fall into how many temptations God doth preserve thee in which swallow up others we must needs acknowledge that we are no more able to reckon up these preventing mercies of God than we can count the stars or reckon up the sand upon the sea-shore That this truth may affect us and cause us more to imploy our thoughts in a thankfull way towards God concerning all that evil which might come upon us if God did not interpose Let us take notice of these particulars First That there are some mercies God doth vouchsafe to his people which do suppose evil to be actually come upon them As when Joseph was delivered out of prison Jonah out of the whales belly the Lord did not prevent which he could have done if he had pleased but suffered them to overtake those children of his Yea all the troubles which do befall the godly he could have prevented them if he had pleased He that can deliver out of them can also stop them from coming but God out of wise ends both relating to his own glory and the good of his people doth bring these exercises upon them Then on the other side There are mercies which do not suppose evil actually to come upon us but ready and prepared to fall on us if the Lord did not forbid That as we see it was with the Angel when he had his drawn sword and was ready to strike Jerusalem with the plague as well as other places the Lord did mercifully command the Angel to put up his sword Now no doubt but David did account this preventing mercy this stopping of the plague to be as great as if they had been delivered in the midst of it For in regard of the preparation to this judgement they were but as so many dead corpses So that the people of God are of too narrow and streightned a spirit when they look onely to what troubles they have been in and God hath delivered them Oh consider further how many might have fallen upon thee yea would certainly have bruised thee had not the Lord kept them off Secondly These preventing mercies do empty themselves in a two-fold chanel For they are either Temporal evils or Spiritual evils that these mercies do relate unto and thus preventing mercies do compasse us about all the day long what evil might not have fallen upon thee every moment This disease that casualty such a sudden and unexpected calamity Insomuch that thou canst not hear of any misery fallen upon any living but it also might have come upon thee Doth any sit mourning and wringing their hands crying out O ye that passe by see if
seeke out fit words that may be as so many Nailes fastned by the Master of the Assemblies so it is your duty to be as diligent in prayer for a blessing upon it That to your selves to your families to your neighbours it may be a quickning and converting word Thus Paul in that forementioned place pray for us that the Gospell may have a free course and be glorified Oh what auditor doth his duty in this respect thou complainest of the dullness and frowardness of people how much good seed falleth upon stony ground see if thy soul may not be charged with negligence herein hadst thou prayed more earnestly hadst thou sought the Lord more there might have been a more plentifull harvest When the Ministers faithfull Preaching and the Peoples fervent Prayer go together then Satan will fall like lightning before them 3. You are to Pray for their qualifications that their gifts and graces may be quickned That they may be filled with boldness and the spirit of power not fearning man or sinfully pleasing him It is a very hard thing to be qualified with all abilities and graces for the ministeriall imployment who is sufficient for these things and the work we have to do is unpleasing and distrustfull to all naturall men Now how difficultly can men subject to weaknesses and infirmities do such angelicall work Thus Paul himself who professed he dyed daily and attained to such a measure of grace as to bid others follow him yet see the reason Eph. 6. 20 21. why he desireth the Ephesians to pray for him viz. that I may open my mouth boldly that I may speak boldly as I ought to speak Lastly You are to pray even for their salvation for their office being so great and they standing accountable for their own and the peoples soules their salvation is the more improbable Chrysostome speaketh very sadly to this point as if very few Ministers would be saved because of their office however we find Paul awing his heart with this and keeping down his body using all meanes to suppress the very begining of sin 1 Cor. 9. 17. lest when he had Preached to others he himself might be a cast-away These offices in the Church though some do ambitiously intrude into them looking for glory and advantage thereby yet such who consider the difficulty of the office the necessary qualifications and due administrations thereof do tremble under it and like Moses and Jeremy are affraid to take such an office upon them but men whose spirits are hardy and confident matter not the danger thereof As you see in great high Buildings how Masons and other Artificers can stand upon an high Pinacle and their head never be giddy nor have any feare but those who are not accustomed to that way do exceedingly tremble thus men who are accustomed to high thoughts of themselves that have great confidence of their own abilities they can work on these Battlements and their heads never go round whereas men of deep modesty and humility are afraid to climbe so high Use of Admonition to our people generally how greatly is this duty neglected how many instead of praying for them curse and revile them but no wonder at this seeing many never pray for themselves they never pray nor their families pray and then how can you help us by your prayers Let this particular move thee that by prayer for a blessing upon our Ministeriall labours thou wilt find the benefit redound upon thy own soul It will be a quickning ministry to thee whatever it be to others to thee it will be soul-saving Do you pray that your corporall bread may nourish your body and will you not much rather that your spirituall bread may be the bread of life to you All lyeth not in hearing writing and repeating but add to these effectuall prayers SERM. LXXXI How and why we should praise God for all his Mercies vouchsafed to us 2 COR. 1. 11. That for the gift bestowed upon us by meanes of many persons thanks may be given by many on our behalf THis latter part of the Verse containeth the reason or finall cause of his request for the unanimous publick paryers of the Corinthians viz. That as by the prayers of many his deliverance hath been obtained so also by them publick praises and thanksgivings may be given to God in his behalf The sense of the words is very plaine and clear only the Grammaticall Construction hath caused great variety of Interpretations I shall indeavour to clear every obscurity as it cometh in order In the words there is 1. The end it self and that is that thanks may be given 2. The Object matter for which and that is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the gift viz. of deliverance from that great death 3. The Subject by whom this gift is obtained and that is by many 4. The Persons who are to give thanks and that is also many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Lastly In whose behalf and that on our behalf Let us take these parts of division as they come in order And First We meet with the finall cause That thanks may be given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is in the passive sense and therefore noted to be an unusuall and a very rare phrase it being every where else used actively Observe That when by prayers we have obtained mercy it is our duties by praises and thankfullness to acknowledge the same to God Prayer must not be alone when it hath prevailed with God like Castor and Pollux prayer and praises must go together Phil. 4. 6. In every thing by prayer and supplication with thanksgiving let your requests be made known to God Here you see supplication and thanksgiving must go hand in hand It s no less Gods command to praise him for mercies then to pray to him and this truth is the more to be pressed because of our horrible negligence herein In our distresses in our exigences we call and cry unto the Lord but in our mercies and deliverances we forget him and do not own the Author of our favours and benefits This is notably represented in that History Luke 17. 17 18. Where often Lepers that were cleansed there was but one did returne and give glory to God by thanksgiving and he was a Samaritan also So that those from whom it was expected did neglect this duty We see by this how backward we are to praise God though very forward and earnest to pray to him in our miseries Those nine Lepers that regarded not to praise God yet they lifted up their voices and said Jesus Master have mercy on us and thus while we are in any exigences then our hearts are very hot and lively Then we cry and pray Lord hear us our trouble is great but if the Lord do vouchsafe his mercy to us then God may say where is the man where is the woman that was cleansed that was healed that had this or that mercy and deliverance
to take away his mercies that is the effects of his mercy not the attribute of mercy This you must diligently attend to because the effects of Gods mercy are more and less but the attribute in God cannot be so God is not more or less mercifull neither doth Mercy as an attribute oppose Justice as an attribute but the effects of Gods Mercy may be and are contrary to the effects of his Justice 3. We must distinguish between Gods general mercy and his special His general mercy is extended to all the creatures The whole world is full of his mercies Psal 33. 5. So his mercy is said to be over all his works Would the world subsist for a moment when the Inhabitants thereof are so full of rebellion against God were it not for his mercy All that we see we hear we taste we feel is nothing but mercy His special mercy is to rational creatures men and Angels and that again is two-fold More special and most special More special is the vouchsafing of the Gospel and means of grace both to the wicked and the good This Kingdom of Heaven is set open for both But then there is the most special mercy and that is vouchsafed only to the elect by which means they are converted justified and shall be glorified and of this it is the Apostle speaks Rom. 9. 15. I will have mercy on whom I will have mercy Thus much may suffice for the Doctrinal information about this truth Let us in the next place take notice what is comprehended in this expression Father of mercies For this is a box of ointment to be opened and bestowed upon poor souls and while this glory of God doth pass by we can see but the back parts of it First When he is said to be the Father of mercies this implieth That he only giveth mercies and receiveth none So that as the father giveth being to the child but receiveth nothing of the child Thus God he is the Father of mercies because he is absolutely sufficient in himself he needeth nothing from any because then there would be a superiour to God And this consideration may greatly aggravate the glorious Nature of God in being mercifull in that he himself is like the Sun giving light but receiving none at all We cannot say of Angels they are the Fathers of mercies because though they be ministring spirits to serve us An Angel was sent to comfort Christ yet they need mercy as well as we The river needs the spring but the spring is the last and needeth not the river and so Angels and men they need mercy every way but God he needeth none only he is the giver of all It being more blessed to give than to receive even in this sense Secondly When he is called the Father of mercies it implieth The voluntariness and readiness in God to it Psal 103. Like as a father pitieth his children c. We do not intreat or hire a father to pity a miserable child his own bowels perswade him to it Now this is much more in God For as the Psalmist argueth He that made the eye shall not he see So he that giveth bowels and pity to parents shall not he much rather be mercifull So that as it is for holiness if all the holiness of men and Angels were put together it would be but a drop to what is in God So if all the mercy and all the compassions of all the fathers and mothers in the world were joyned together it would be nothing to God Oh what dishonour doth thy unbelieving fearfull heart do to this mercifull Father Thou thinkest he hath but the mercy of a man thou judgest of his bowels according to thy own no Gods mercie is as much above thy sinnes and miseries as his Essence is above thy being O nomen misericordia sub quo nemini desperandum But of that more presently Only when he is called a Father of mercies that denoteth the readiness in God and willingness in him and this is remarkable in Gods mercies over what is in mans our mercy is many times because the object miserable is of our own flesh and nature with us It moveth the heart to see one of the same nature with us to be thus miserable but God he is infinitly above man he hath no communion in nature with us and yet he is merciful Again Mercy amongst men is often because we have been under such miseries ourselves They that have the pain of the stone commiserate those that are in the like manner troubled because they know what it is Thus many eminent Ministers of the Gospel are exercised with soul-temptations and desertions that they may know how to mourn with bleeding bowels over those that are so tempted Thus the mercy of Christ as Mediator differs from the mercy of God as absolutely considered For he was tempted like us in all things sinne only excepted Heb. 4. 15. and the reason of this the Apostle giveth That he might be touched with a feeling of our infirmities Christ knoweth what the meaning is of every groan and every sigh that comes from a child in darkness crying out Why hath my God forsaken me Thus Christ as Mediator is mercifull in another way then God is yet this advanceth still the mercy of God that whereas his blessed and perfect Nature cannot know experimentally what it is to be miserable what it is to need mercy yet for all that his breasts are full and no womon is in greater pain to be eased of her burden then God to bestow his mercies Thirdly In that he is a Father of mercies a Father there is implied That he doth lay our misery to heart For although he cannot be passionately affected as man nor is sensible of our infirmities as Christ was yet this doth not hinder but that our misery is taken notice of as really so as to be succoured by him as if it were in the most compassionate Father that is That expression of God concerning the Israelites miseries under bondage is remarkable Exod. 2. 24 25. He heard their groaning he remembred his Covenant he looked upon his children he had respect or knew them See here ears eyes memory and mind all are affected with their trouble So Isa 63. 9. it is said In all their afflictions he was afflicted As then anger against wicked men though in God it be not the ebulsition of bloud about the heart or accompanied with a pale countenance yet it is more really and dreadfull in God than in man Therefore better have all the men of the world angry with thee than God So it is in his mercy in him mercy though it have not humane concomitants yet it 's more real operative and efficacious than all the mercifull fathers in the world is and thou hadst better have God shew mercy to thee than all the men of the world For In the fourth place when he is said to be the Father of mercies there
them Secondly In this expression of Father of mercies is not only comprehended the multitude of them but the diversity also he is the Father of all kind of mercies God hath an unexhausted treasure of mercy Therefore the Scripture calls God rich in mercy Ephes 2. 4. Though God be rich in wisdom in power yet the Scripture calls him only rich in mercy as if herein he did most excell Now from this treasury arise all kinds of mercies Do not say God may by his mercy help me in this particular and in that respect he can give me bodily mercies but can he give soul mercies He can give private mercies but can he give publick mercies Yes we have too low and narrow thoughts of God if we limit him to any kind of mercy he can do the greatest as well as the least Let us instance in some kind of mercies As 1. There are common mercies and there are special mercies Common mercies are those the whole world is full of He maketh the Sunne to shine upon the good and the bad Therefore our Saviour presseth us To love our enemies because God is thus mercifull even to his enemies Is not the whole earth every Village every Town full of the common mercies of God How come so many to live to subsist upon his cost and charges Whence is it that all the people in the world are provided for Is it not from the mercy of God Lam. 3. 22. It 's the Lords mercies that we are not consumed That famine warre plague and other judgements do not sweep away all the inhabitants of the earth That the whole world doth not fall into ruines This is from Gods meer mercy That all are not roaring in hell it 's the mercy of God Now this common mercy is the more admirable if ye consider what kind of persons they are to whom he is thus mercifull even to his very enemies that hate God and if it lay in their power would destroy him that he should not have a being Oh the mercy of God that is continued to many a prophane beast and many a malicious Devil to what is good Why is it that every liar is not stricken dead with Ananias Why is it that every drunkard quaffing in his pots doth not see a terrible hand-writing in the wall against him Why is it that the earth doth not open to swallow thee up while thy mouth is full of cursing and swearing Is not all this from the mercy of God Oh how little doth this mercy of God lead you to repentance whereas it is vouchsafed to you for that end Let it not be despised because it is common For though God be thus often mercifull yet sometimes his judgements are terrible to prophane men They are suddenly destroyed while they are in their drunken fits and it is Gods mercy that what hath befallen others doth not also come upon thee but after thy impenitent heart Thou treasurest up wrath against the day of wrath Now is the day of mercy but then will be a day of wrath There are special mercies such as the godly are only partakers of To be called to be justified to be sanctified c. Oh what heart or tongue can express the happiness of those who have these mercies How sacrilegious are those Doctrines that do not make God wholly and solely the father of these mercies but they make themselves and their own free-will to be yoynt-fathers with God in these mercies But as Austin of old urged If I cannot make my self a man which is the lesser can I make my self an holy man which is the greater If there is not the least temporal mercy that thou canst procure by thy own power not a morsell of bread not a drop of water canst thou by thy own strength obtain the greatest of all Though it be said The sword of the Lord and of Gideon yet it cannot be said the vocation the justification by Paul and by Christ but Christ alone doth these things in us and for us though by his grace we are also sanctified and inabled to do that which is holy Again There are soul-mercies and there are bodily-mercies There are spiritual and there are temporal mercies now God is the Author of both We may sinne by unthankfulness for either of them if thou takest thy bodily-mercies as due thy health thy sleep thy preservation from daily dangers in this thou wrongest the goodness of God for if he take away his hand but for a moment thou canst not subsist And as for soul-mercies whether the natural ones of it as thy wit thy understanding thy fancy thy senses God is the Father of them Or the spiritual ones there he is much more if thou hast repentance faith assurance a gracious contented heart in every condition these are mercies of mercies but God alone is the Father of them Furthermore There are preventing or privative mercies and there are positive mercies Now the Rule is Plures sunt gratiae privativae quam positivae more privative favours than positive Did not God prevent what innumerable evils might arise every day to destroy thee When we pray for daily bread in that we comprehend all kind of outward bodily mercies so that if the Lords hand were not alwayes giving we could not abide a day Now seeing that by sinne we are made obnoxious to all the curses in the Law To be cursed at home and cursed abroad How manifold are Gods preventing mercies to us What evil might every day bring forth to thee What a sad night might every night be to thee if Gods preventing mercies did not compass thee about Lastly We might instance in private mercies and publick mercies But what hath already been spoken may abundantly confirm us That God is the Father of mercies In the next place Let us consider the Property of Gods mercy And 1. He is infinite in mercy as well as in other attributes So that this fountain can never be drawn dry he hath mercy enough for thee and me and for all the humbled sinners in the world If all the Nations of the world are but as a drop to him so neither are all the sins of the world but as a drop to his mercy No sins are too many or too great for Gods mercy And truly this consideration alone is that which doth revive and establish the drooping soul for if it were but the mercy of a creature if it were finite mercy that thou hadst to do with woe and again woe would be unto thee The Prophet Isaiah speaks fully to this Chap. 55. 7 8 9. where there is an encouragement given to the wicked To forsake his evil wayes because God will have mercy yea he will abundantly pardon or multiply to pardon and whereas the sinner might think Surely God will never do so to such an hainous and wretched sinner as I am the Prophet tells us Gods thoughts are not as our thoughts but as the Heavens are higher
to hell from these jollities all true comfort is from God 2. There is implied That God hath a store-house of all kind of comforts whatsoever thy necessity and wants are he can comfort thee It is not every comfort that will heal every wound but God hath a treasury of all if thy soul need comfort he can comfort that if thy body need comfort he can do that Oh then let not these consolations of God seem a small thing to you Job 15. 11. SERM. XXXV Some Propositions clearing the Doctrine of Gods Mercy from both Doctrinal and Practical Objections 2 COR. 1. 3. The God of all comfort VVE shall now put both these descriptions of God joyntly together having already considered them severally For seeing in the mercy of God is all our hope Christ hath this Rainbow about his Throne And although it may affect us to hear that God is Wise Omnipotent of glorious Majesty yet nothing is so sutable and proper for poor sinners as to hear of Gods mercy Therefore I shall at this time enlarge further about it and so conclude And that which I shall deliver shall be laid down in so many Propositions which will be to obviate either Practical or Doctrinal Objections And First The mercy and comforts of God this glorious Nature of his whereby he is ready to pity those that are miserable is so to be managed in the publick preaching thereof that it be a sovereign Antidote against all despair and yet a curb against all presumption For so it falleth out that we can hardly open the treasures of Gods mercy and discover the glory of his grace and goodness to the humbled sinner but presently the carnal prophane heart is ready to encourage himself thereby It is therefore the part of a wise Dispenser of this glad tidings to consider the subjects with whom he hath to do and accordingly to publish terrour to whom terrour is due wrath to whom wrath is due And then on the other side peace to whom peace belongs mercy to whom mercy belongs Though therefore God style himself The God of the fatherless and the widow that he is pitifull to such as are miserable Though very wicked it may be and prophane yet this is with a general mercy onely his peculiar and special mercies are onely to those that fear him If then a man go on wilfully in his ungodly wayes if he will still retain his transgressions he must not think to find God mercifull to him he will find David's prayer fulfilled Psal 59. 5. Be not mercifull to any wicked transgressour This bread is for children not for dogs yet how difficultly can we keep such off from applying this mercy to themselves Those are commonly most confident of it to whom it doth not belong therefore beastly men are barred off from coming near this Mount This pearl is kept from Swine When we meet with broken contrite hearts here we display the mercy of God with all our might To such we say Gods mercies are infinitely more than their sinnes That although they had the sinnes of all the men in the world yet they were but as a drop to the Sun-beams of his mercy which will quickly dry them up To such we say God doth as easily pardon great sinnes as little as the Sun doth enlighten one place with as much ease as another To such we say That it 's their duty to hope in Gods mercy that they cannot dishonour God more than by looking upon him as one who is hardly brought to remit offences That it is Gods will we should come to this fountain and drink abundantly of it We tell them that they cannot think so much of sinne to condemn them as they may of the multitude of Gods mercies to save them To such we say That when they have thought all they can yet there is more in Gods mercy than they can go to the bottom of God is said to forget sinnes but he cannot forget his property of mercy Thus you see that mercy is so to be held out as the cloud was in the wilderness it was light to the people of Israel to guide them but darkness to the Egyptian The Doctrine of mercy is indeed matter of terrour to every presumptuous sinner for he hath nothing to do with it but it is full of beauty and reviving to the wounded heart Hence the whole drift of the Scripture is to represent this grace and mercy of God to an humbled sinner This is the main scope of it For who could or dare think of God any otherwise but a consuming fire till the Scripture hath revealed him otherwise And indeed the Parable of a Shepherd fetching home his lost sheep is comfortable yet Christ exceedeth that Shepherd for he sought for his sheep as goods that he needed that he wanted but Christ doth for us whom he doth not want he is well enough without us Again that also is a refreshing Parable of the Father entertaining so mercifully his prodigal Sonne but yet Christ exceedeth that Father also for there the Sonne came first and humbled himself and intreated for favour but God he doth first seek us out by his mercy We do not choose him but he chooseth us Though Vorstius doth distinguish of special grace to believers calling one ordinary which God vouchsafeth to those who seek him in the use of means and another extraordinary which God he saith sometimes but rarely vouchsafeth and that is while men never think of God yea in wayes of opposition to God as the Gentiles and Paul yet indeed we may say of all that are converted That God thinketh of them before they think of God It is he that prevents them his grace finds them out and prepareth them for mercy Again Christ compareth himself to the Physician but what Physician healeth as he doth Other Physicians they make their Patients sick and bleed to help them to health but Christ he himself is wounded and his bloud is shed for to save us All this is to shew That we cannot imbolden and incourage the sincere converts enough but the more hopefull and confident thoughts he hath of Gods mercy the more pleasing it is to God Secondly We must not judge of Gods mercy without Scripture-light and guidance for if we do we sholl thereby encourage our selves in wicked wayes and yet say God is mercifull And truly this is the poyson that many suck down they judge of Gods mercy according to their own humane pity and compassion and thereupon never consider his Justice his Wisdome his Holiness as well as Mercy So that this is diligently to be considered that we must not apprehend of God as full of mercy and comfort any otherwayes than the Scripture doth manifest him and that will be salt to season you against the abuse of Gods mercy so as to turn his grace into wantonnesse How many are there undo themselves for want of a Scripture consideration of Gods mercy both Doctrinally and
like unto my sorrow wherewith the Lord hath afflicted me So thou shalt call to others to come and see the wonderfull mercies which God hath vouchsafed unto thee But to pour this oyl into the wounds of those that are afflicted consider First That the Lord Christ in all his dispensations still accommodateth himself to the capacity of his people He regards what they can bear like the wise Physician doth not give the strongest Physick that may be to expell the disease but looketh to the infirmity of his Patient We see Christ did this in the promulgation of the truths of the Gospel if that Sunne of righteousnesse had appeared at first in his noon-day light weak eyes would have been offended thereat he did not injoyn them those high observances of fasting c. at first To which purpose also Luk. 5. 27. he useth that notable similitude how no man putteth new wine into old bottles but the bottles break There is regard to be had to the Auditours Paul said 1 Gor. 3. 1. I could not speak unto you as spiritual but as carnal And indeed all may observe that Christ did communicate the knowledge of divine things to the Disciples by degrees I have many things to say unto you Joh. 16. 12. but you cannot bear them now As the Nurse cheweth her meat for the Infant doth not give it whole to him thus did Christ as a Doctor to his Auditours still accommodating himself according to the receptivity of the subject In like manner thus also God doth in laying afflictions upon us He takes notice how frail thou art if this suffering should be brought upon thee it would bruise thee to pieces or if it lay longer on thee it would make thee put out thy hand to wickednesse and therefore he taketh it off in due time If the fourth day would consume thee the third day thou shalt be freed from it The Apostle speaketh fully to this 1 Cor. 10. 13. God is faithfull who will not suffer you to be tempted above that ye are able Above your strength that is not our own natural strength for there is not the least temptation the least affliction but if left to our selves we should fall under it The voice of a maid to Peter before ever he came into any danger made him deny Christ with cursings and swearings Therefore he meaneth the strength which Christ will furnish us with So that the sense is as any temptation cometh so your strength also is supplyed And indeed as long as Christ makes us stand upright so long the affliction cannot hurt us but when we bow and yeild to carnal reasonings then we miscarry As a Pillar as long as it stands firm and upright will bear any weight but when it begins to bow or grow crooked and sloping then it presently falleth We have then here a text full of comfort It is not every affliction every suffering thou maist be exercised with but that for which God hath furnished and prepared thee with strength for We have a notable explication of this Isa 20. 28. where under a parabolical similitude of the divers waies of the Husbandman to thresh out his Corn the lesser grain not requiring such weight as the other is signified that God maketh a difference in our afflictions some are more knotty and difficult then others and therefore they need more strong Physick to free them from their disease The cart wheel is not turned about upon the cummin a rod will serve to beat them out A word will do more to some then a blow to others Secondly God in his dispensations doth not only keep to an equality but he doth superabound his mercy doth overflow The Lord alwaies giveth full heaped measure overflowing In all things Christ hath an overplus There cannot be an hyperbole in his goodnesse to us As Luther said Celum gehenna non patiuntur hyperbolen So neither do the riches and grace of God in Christ For if first we confider Christ comparatively with Adam the one is the original of condemnation the other of justification There we shall see that Christ is not only equal to Adam but exceedeth him transcendeth him You may read Rom. 5. 15. where the Apostle making a Divine collation between Adam and Christ as two heads when he had instanced in Adam how powerfull he was to conveigh sinne and condemnation to all then on the contrary he instanceth in Christ and there he makes an how much more still on Christs side If through the offence of one many be dead much more the grace of God through Christ hath abounded to many And Vers 17. If by one death reigned upon many much more they which receive abundance of grace shall reign in life Here you see that though sinne by Adam be very terrible and dreadfull in it self yet if compared with Christ it is but as the Nations to God like a drop or the small dust in the ballance Therefore Christ thought it not enough to remove the evil Adam brought upon us but to do it abundantly with a how much more Thus also if we speak of the grace of Christ in pardoning of sinne we do not meet with grace just equall and no more to remove the guilt of it but it doth overflow Even as the light of the Sunne is not only enough to inlighten thy eyes but for all the world besides Rom. 5. 20. Where sinne abounded grace hath much more abounded Hence the Prophet compareth Gods mercy in pardon of sinne to the Heavens comparatively with the earth which is but as a punctum to it thus are all our sinnes to the grace of God So likewise the righteousnesse of Christ is not a garment too narrow for us or that will just serve to cover our nakednesse and no more but it is an infinite righteousnesse as it is in Christ though the application of it to us be according to our necessity Thus Christ calleth to the Church Cant. 5. I. to drink of his wine abundantly Hence it 's called riches of grace and unspeakable riches of grace And Christ said He came that his people mght have life and that they might have it more abundantly Thus the power of God the favour of God is in abundance Heaven and salvation is in abundance As Christ is our overflowing fountain in all other things so in this of consolation likewise Hence some have received so much comfort from God that they have not been able to bear it They have said They had enough more would even overwhelm For there are those who dyed by joy especially when suddain as well as by grief In the next place let us consider the grounds Why God is thus mercifull that he not just only proportions his comforts to our sufferings but maketh them to exceed And First Because God in these administrations doth chiefly regard his own honour and greatnesse not our deserts Now because God is a great God therefore his mercy is great
thine He that could immediately be avenged on them he that could command legions of Devils to drag them to hell presently yet with much patience suffereth them God is so patient that as Tertullian Ipsa sibi detrahit â—â—de pat His patience detracteth from him he seemeth to be a loser by it For people sinne the more obstinately and wilfully because they meet with impunity Because vengeance is not speedily executed therefore the heart of the wicked is encouraged to evil Eccles 8. 11. It is true indeed if we speak properly we cannot attribute the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to God as if that were an attribute in him The Scripture useth other words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because God being most absolutely blessed and happy in himself he cannot be under any misery So as to be said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be patient under it neither can God be said to pati to suffer in a passive sense yet his goodness his forbearance these are called patience And from the patience of God we may be encouraged to a conformity thereunto Should God be as impatient of thee should he as little endure thy failings as thou canst his dispensations thou hadst been with Dives calling for a drop of water long before this time and not able to partake of it Christ also is a wonderfull examplar cause of patience for him to lay aside the manifestation of his glory to be born of a Virgin to be exposed to such an ignominious death in all which he did seem as Tertullian expresseth it Contumeliosus sibiipsi Injurious and reproachfull to himself which made the Marcionites say He had only a phantastical body thinking it a reproachfull and dishonourable thing to him to have a true real body of the Virgin Mary But this exinanition and emptying of himself doth the more commend and make his patience illustrious Hence 1 Pet. 2. 23. and in other places Christ is commended as a patern to us of patience in all our sufferings and certain never may we more shame and abhorre our selves for all our repining and impatient workings of soul then when we set Christ before our eyes he was as a sheep in the hands of the shearer that opened not his mouth Yet how much did he suffer both from God and man and that without any cause in respect of himself though justly in respect of Gods Covenant with him as our Surety Now though all this was for us enemies to him such who would contemn his love and be ready to crucifie him over and over again yet in these great agonies and unspeakable sufferings he is not impatient Thus we have heard of a patience greater than that of Job even of Christ himself and let his patience shame thee out of thy impatience SERM LIV. Motives exciting us to a patient Submission unto God under all the Afflictions he layes upon us 2 COR. 1. 6. Which is effectual in enduring of the same sufferings which we also suffer WE are yet treating on the manner How the Salvation of believers is promoted by their sufferings which is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In enduring or in patience in a patient enduring It is not my purpose I told you to enlarge my self according as this Subject of patience might require Some things have been spoken to declare the nature of it I shall adde at this time some motives and encouragements to be patient under the most extream sufferings we are put upon And First This consideration may greatly calm and compose our spirits If we sensibly affect our selves with what we have deserved All-impatiency and turbulency of heart ariseth because we are not throughly humbled under our own guilt and unworthinesse for if this were taken notice of we would wonder why dogs should have childrens bread why we should have the least drop of mercy who deserve the deluge of Gods wrath Doest thou at any time find repinings and frettings of heart within thee Do thou presently possesse thy soul with thy wretchednesse and unworthinesse Say Who am I Lord that it is no worse This is not hell nor everlasting damnation that I am in and yet I have a thousand times over deserved that It was this that quieted David's heart under that sour affliction he conflicted with when Absolom had made such a strong conspiracy against him 2 Sam. 16. 11. when Shimei cursed him with such a grievous curse that Abishai had no patience to bear it Why should this dead dog curse my Lord the King saith he let me go and take off his head Who but a David would have been avenged But what tameth Davids heart Let him alone let him curse for the Lord hath bidden him David knew that it was for his sins that Absolom rebelled Shimei cursed and therefore he dare not grudge nor mutter So 2 Sam. 15. 26. while David is compassed about with the same difficulties see how soft his heart is ready to receive any impression But if he say I have no delight in him behold here I am let him do to me as seemeth good to him Thus David's heart is like the vessel cast into the fire it may be put into any form or fashion and what is the reason of it A true humbled spirit under all its unworthinesse Thus the Church Lament 3. 22. though she be in such desolations that she cals to all the passengers who come by to see if there were ever any affliction like hers yet saith she It is of the Lords mercies that we are not consumed As wretched as we are we might be worse It is the Lords mercy that we do but taste of his cup of wrath that we do not drink up the dregs Here is a good patern to write after Let thy troubles and exercises be like Nebuchadnezzars furnace heated seven times hotter then ordinary yet thou wilt have cause to say if thou regard thy own guilt It is of the Lords mercy that it is no worse And vers 39. Wherefore doth a living man complain a man for the punishment of his sins Art thou a living man not a damned man and doest thou complain Think what if thy condition were like those that are chained up in everlasting darkness gnashing their teeth and roaring out for the endlesse torments that are upon them Wouldst thou not then judge this condition thou art in though afflicted and troublesome to be a mercy Certainly if the damned in hell are bound to acknowledge the justice of God and to give him the glory thereof though it be in their confusion How much rather art thou bound to give God the glory of all his Attributes in these dispensations to thee though bitter to flesh and blood Take heed then of being like Jonah of saying Thou doest well to be angry It is an ease to pour forth thy complaints For what doth God do thee any wrong Doth not the
off for ever Will he be gracious no more Thy tribulations are not eternal After thy wildernesse condition thou wilt be brought into a Canaan 2. We have the effect or end of such consolations which are vouchsafed to others especially the Officers of the Church who are like the mountains whose springs empty themselves into the valleys and that is two-sold Consolation and Salvation Of the former enough hath been said already We come therefore to the latter which is their Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We have three words in the New Testament tending to the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Saviour thus Christ is often called and his Name Jesus is because he doth save his people Christ is the cause of our salvation Then there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actual salvation Act. 4. 12. Yea this is applied sometimes to Christ himself metonymically Even as in the Old Testament David doth often call God his salvation Act. 13. 47. Christ is there said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For salvation to the ends of the earth Luk. 1. 69. he is called the horn of saluation that is a powerfull and strong Saviour Lastly There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not so much signifie salvation it self as the means and instrument by which it is procured and thus Christ as Mediator is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 2. 30. Luk. 3. 6. Hence Ephes 6. 17. The helmet of salvation because it 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may relate even to Christ himself as David calleth God his helmet and his shield c. As for the thing it self viz. Salvation that may answer the Hebrew word Peace which containeth a confluence of all good things The Heathens did so admire it that they built a Temple Deae Saluti to the Goddesse Safety though they understood only a temporal safety and therefore when they were saved or delivered from dangers they did offer their Sacrifices called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus they thought all their safety came from Heaven though corrupted with blind minds In the Scripture we read of a two-fold salvation A Temporal one and the Old Testament speaketh much of this salvation because temporal mercies were in a more plentifull manner vouchsafed to them not but that the godly looked for a spiritual salvation as Jacob witnesseth in his benedictory prayer before his death saying Gen. 49. 18. I have waited for thy salvation O Lord only spiritual things were not so clearly and plainly manifested as in the Gospel times Hence the Temple 1 King 6. 4. had windows indeed but they were of narrow lights This Salvation temporal is often in the Old Testament expressed in the plural number The salvations of the Lord because of the multitude and Frequency of them 2. There is a spiritual Salvation and this is sometimes applied to the Gospel and means of grace because they are instituted means to bring to salvation Act. 13. 26. It 's called the Word of salvation 2 Cor. 6. 2. Behold now is the day of salvation Heb. 2. 3. How shall we escape if we neglect so great salvation So that the very title which is given to the preaching of the Gospel should partly much affect and winne upon us who would not be saved Why should not all Congregations endeavour after a godly Ministry This is to bring in Salvation amongst them And partly it should terrifie all prophane atheistical men who delight in their lusts and slight the Gospel preached what is this but to refuse salvation What is this but to say Let me be damned I had rather with my lusts go to hell then without them to Heaven Every Sermon thou despisest salvation it self is rejected by thee But then 2. This spiritual Salvation is either inchoate or consummate Inchoate or Salvation begun is attributed to the works of grace in this life Sanctification especially Justification So Ephes 2. 5. and 2. 8. By grace ye are saved he speaks of Justification in this life and as that which is already obâ—ained 2 Tim. 1. 9. Justification is salvation begun though good works are otherwayes required to one and the other The Consummate or compleat Salvation is that in Heaven which is the Salvation so often promised in the Scripture and that is the Summum bonum and the ultius finis the mark all are to aim at The Scripture doth clearly describe that which the Philosophers did grope in the dark about having many several opinions about it That as our Saviour asked his Disciples Whom do men say I am And they answered Some John Baptist some Elias Now though these were holy men yet it was a dishonour to Christ to be accounted no more than a man Woe be to us if Christ had been no more than a meer Prophet Seeing therefore these did so mistake our Saviour asketh further But whom say ye that I am Then Peter answered The Sonne of the living God It was the Father not flesh and blood that had revealed this Thus if you ask What do the men of the world say Happinesse and Salvation is One will reply Riches another Honours but what do ye say who are more than flesh and blood who have the Spirit of God revealing things to you Even the enjoyment of God and Christ to all eternity this is Salvation this is Blessednesse This Salvation is that which we are to endeavour after in our whole life Better never have been borne and not saved What will it profit thee to have had a little pleasure a little greatnesse and honour in this life and hereafter to lose this salvation There are some places of Scripture wherein it 's disputed what Salvation is spoken of whether temporal or spiritual or both 1 Pet. 3. 20. Eight persons were said to be saved in the Ark. So 1 Pet. 4. 18. The righteous shall scarcely be saved The Arminian would bring that place 1 Tim. 4. 10. Who is the Saviour of all men to a spiritual salvation But that is absurd for he speaks of being an actual Saviour and that cannot be to wicked men for they are not saved therefore it is of a temporal preservation for even to wicked men he vouchsafeth daily salvations and deliverances Now it is plain my Text speaketh of a spiritual Salvation and that which is to come called eternal Salvation Observe That God doth by all his dispensations carry on and further the salvation of his people If others be afflicted if others be comforted all helpeth forward to the salvation of those that believe In this sense it is said 1 Cor. 3. ult All things are yours The Officers and Ministers of the Church life and death things present and things to come How are all these things a godly mans Even because they further his salvation by all these he promoteth the happinesse of his people Thus Paul knew Phil. 1. 19. that all his enemies practices yea their preaching Christ out of envy thinking thereby to afflict
us from so great a death and doth deliver in whom we trust that he will yet deliver us THe Apostle having formerly discovered his humane feares and diffidence under that great trouble which came upon him in Asia doth now recollect himself and revive out of his swoonings The Sunne that was in an Eclipse doth now begin to shine forth in glorious lustre He had informed us that the end of that heavy tribulattion was That he should not trust in himself but in God And now in this verse we see this blessed effect took place in him For by the experience of Gods mercy to him at this time he is encouraged to trust in God for the future he hath doth and will deliver One favour from God is a pledge of more to come In this verse then we see Paul got above and conquering that weaknesse and imbecillity which he found in himself and acknowledging the goodnesse of God and his power to him Paul found God able to raise the dead by what he had done to him in his particular In the Text then we may take notice of 1. Paul's solemn acknowledgement of the goodness and power of God to him in delivering of him And 2. His Encouragement from thence to trust in God for the future In the former part we have his celebration of Gods goodnesse to him and this he aggravateth from the hopelesnesse and desperatenesse of his estate which he calleth a Death not a sicknesse but a death Yea Chrysostome observeth That he doth not say Who hath delivered us from such dangers but such death to shew the extremity Chrysostome reads it in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deaths but the general Copy is otherwise Now Paul doth not onely call it death but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such death The word is used in the New Testament about three times besides in this place and it is alwayes applied to the great aggravation of a thing so as we are to admire it as if the like had never been heard of Thus Revel 16. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is such an Earthquake as never had been before James Chap. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ships very great And Hebr. 2. 3. How shall we escape if we neglect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so great salvation then which there cannot be a greater The Apostle therefore in using this word doth intend to aggravate the goodnesse of God towards him to leave out no circumstance that may not heighten the mercy It is not enough with him to take notice of the mercy but the aggravation of his mercy and this maketh his heart seven times hotter as it were in praising of God than otherwise it would be From whence observe That the children of God do not onely acknowledge the mercy of God to them but they also consider of every circumstance that may make the mercy appear greater They will take up every crumme and the fragments as it were that Gods miraculous power may be more demonstrated They doe not content themselves with a beholding of the mercy in the bulke but they weigh every particular ingredient and so of one mercy make many mercies That as the godly in their humiliation for sinne thinke it not enough to humble themselves in the general but they endeavour to bring to minde every circumstance that may aggravate it and so make themselves more abominable and loathsome in their own eyes Thus they do also in matter of thanksgiving They doe not take the mercy in the grosse but they looke through it and about it to espie out every particular that may be like a coale of fire in their bosomes Thus we have the thankfull Psalmist Psal 136. severing every particular mercy of God to Israel by it self and then addeth For his mercy endureth for ever Sihon King of the Amorites for his mercy endureth for ever Og King of Basan for his mercy endureth for ever He reckoneth them up one and by one though he might have satisfied himself with that expression vers 24. Who hath redeemed us from all our enemies But a gracious heart dare not rob God of his glory in any one benefit that he hath from him For if he must say with Jacob He is lesse than the least of his mercies It is not for him to passe it by for every little mercy is farre above his deserts to him belongeth all the curses of the Law whatsoever is not hell and damnation cometh from the meer bounty of God But let us illustrate this truth in the particulars shewing wherein the people of God use to make their aggravation And First The children of God use to enlarge their thoughts in praises of God from the low weak and impotent condition they of themselves were in Now the more the disease is found out to be desperate and incurable the greater is the art and skill of the Physician Thus Psal 136. 23. Who remembred us in our low estate The blackest Eclipse makes the Sunnes light when recovering more glorious The lower and weaker in thy self the more is God thereby acknowledged So Psal 34. 6. This poor man cryed and the Lord heard him This aggravateth the mercy of God that though a very Lazar yet God would not despise him So Psal 142. 3. When my Spirit was overwhelmed within me then thou knewest my path Nothing is more ordinary then such passages in the Psalmes to aggravate the goodnesse of God towards the godly from the lownesse and the impotency they were in Oh if God had not come in at that time I had utterly perished How many low conditions have many of Gods people been in sometimes in respect of their outward sometimes in respect of their inward yet God hath delivered them from those whales bellies Your affections to praise God will be very cold and dull till you possesse your soules with this thought Oh how low was it with me Little did others know how it fared with me One step further would have cast me into utter horrour and then when I could bear no longer God supported me Many Psalmes may the chilren of God make as it were I was in such a sad temptation but God rescued me For his mercy endureth for ever I was in such an outward streight and the Lord made a way to escape For his mercy endureth for ever Thus the thoughts of thy low condition will greatly advance the help of God vouchsafed to thee Secondly The people of God doe aggravate the mercy of God not onely from the greatnesse of the danger they were in but also their sinfulnesse their unworthinesse that ever God should cast an eye of pity on them and this they doe whether in temporal or spiritual mercies And truly this is an excellent way to enlarge the heart in blessing of God when we shall consider how unworthy we are we that deserved cursing to meet with blessing See this humble frame in David 1 Chron. 17. 16. when
Nathan came to declare the good purpose of God towards him in raising up him and his posterity to glory see how humbly and in a self-emptied manner he addressed himself to God Who am I and what is my house that thou hast brought me hitherto As if he should say Oh Lord what am I and my family the meanest and most unworthy and wilt thou doe this to me Yea as if this were a small thing thou hast spoken of thy servants house for a great while to come and hast regarded me after the estate of a man of high degree What can David speake more Yea as it is 1 Sam. 7. he saith Is this the manner of men O Lord God implying that onely God vouchsafeth mercy to such as are unworthy As then he who would build high must lay a deep foundation So he that would exalt God on high must lay himselfe low And if it be thus for temporal mercies we are not worthy of a crumme of bread and though with Dives we should begg for a drop of water it might be denied us Then how much more in spiritual mercies if God bestow them upon us Shall not our affections be greatly kindled in blessing of God Take that fountain of all mercies the giving of the Lord Christ to believers to worke out their salvation by being made a curse for them How diligent is the Scripture to put an account as it were upon every passage therein That it should be as impossible for a believer to thinke of this love of the Father to us and not be ravished with it as for a man to carry hot coales in his bosome and they not burn him For the Scripture aggravateth it from the person who died for us even the onely begotten Sonne of God John 3. 16. For God so loved the world that he gave his onely begotten Sonne He so loved it if God would have denied any thing to mankinde it would have been this who would not think that he should rather suffer all men to be damned then to give up his Sonne to death And yet what astonishing love is here Dared a poor sinner of himself ever thought to have begged such a thing at Gods hand Rom. 8. 32. He spared not his owne Sonne Certainly thy heart may be amazed more than the Queene of Shebaes in seeing of Solomon's glory in meditating on this God to give his own Sonne his onely begotten Sonne his Sonne out of his bosome all which are aggravating circumstances If all the parts of the body if all the haires of thy head were turned into tongues could they speak enough of this goodnesse of God As God said to Abraham Now I know thou lovest me because thou hast not withholden thy onely sonne from me How much more may we conclude from Gods giving his Sonne to us As the Scripture aggravateth it thus from the quality of the person so also from the quality of those for whom Christ was thus given and that is for enemies and adversaries And here is an aggravating circumstance to enflame thy heart Rom. 5. 6. When we were without strength when we were enemies To die for righteous men to die for godly men would not have been such an aggravation but for sinners and enemies this is wonderfull Here then is another coale from the Altar to warme thy heart with when thou wouldest blesse God for Christ againe The Scripture to aggravate this mercy doth consider to what end he is given for us that is To die for us to die an ignominious death to be made accursed for us to bear the punishment of our sinnes upon himselfe This also doth deeply sinke into the heart This is like oyle to the Chariot wheeles of the soul This is like the Spirit in Ezekiel's wheele Thy heart cannot be quiet but it will exceedingly dilate it self in blessing of God for him That whereas he who would be our Saviour must purchase our salvation at so deare a rate yet he doth willingly make his soul an offering for our sinnes Lastly The Scripture aggravateth this comparatively That Christ did not take upon him the nature of Angels Heb. 2. 16. He did not so love them he died not for those Apostate Angels who yet were more glorious creatures than man and if redeemed would have brought God more glory but it was for sinfull wretched and weak man But this mercy of God in Christ can never be comprehended in the depth breadth and length thereof it being like Ezekiel's waters that will ascend higher and higher even till it covers our head We may instance in a second spiritual mercy viz. of Conversion or Effectual Calling us out of the damned world Oh the soul can never be affected with this How much doth it delight to speak of his owne vilenesse and unworthinesse once that so the riches of Gods grace in calling of us may be the more exalted We see it in Paul 1 Tim. 1. 13 15. how willing he is to speak what a blasphemous persecutour he had once been even the greatest and chiefest of sinners and therefore in him the grace of God was manifested even for the ages to come To this purpose also 1 Corinth 15. 8 9 10. he speaketh debasing himself That he was not meet to be called an Apostle because he persecuted the Church of God This discriminating and differing grace of God whereby God chooseth thee a poor contemptible worme and passeth by others many in the same Towne in the same family of the same profession yet converting grace layeth hold on thee and not on another As our Saviour said There were many widowes at that time besides she of Sarepta yet the Prophet was sent to her alone This comparative worke of grace passing by others and taking thee when if God would have regarded Externals or Internals there were richer there were more learned there were lesse vicious must for ever enlarge the soule yea so astonish her that she will cry out What shall I say to these things A third Aggravation of Gods mercy that the people of God take notice of is From the time and season that God doth it In the fullnesse of time God sent his Sonne And the Wiseman saith God doth every thing beautifull in its season To have mercy out of its due time is to give bread instead of stones It is like good Physick but not administred in its proper season Now the observing Christian who loveth to seek out the workes of God towards him and studieth all Gods dispensations towards him doth in this respect finde out infinite matter of praising of God that the Lord should put off to helpe so long that he should let Lazarus die and be buried all this is to make the soule affected with the seasonable timing of a mercy To have a mercy in its season maketh it a double mercy Onely you must remember that Gods seasons and fit opportunities are not alwayes well discerned by us We are ready to thinke
continuing his Mercies to us as well as his conferring Mercies upon us 2 COR. 1. 10. And doth deliver THe Apostle having thankfully acknowledged the goodness of God to him in what was past he cometh to celebrate what was for the present for we see in this Verse the goodness of God extending it self to all differences of times If God should but once help us but once deliver us we should immediately fall into utter destruction Therefore the Apostle observeth that the mercies of God are chained together God doth not only begin to do good but he continueth it Hence he addeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and doth deliver Indeed Beza speaketh of the Syriack Interpreter as not reading this passage and also some Coppies and therefore addeth Fortassis hoc redundat it may be this is superfluous Chrysostome also taketh no notice of it but it being so generally received in most Copies and the Apostle nameing the past and future time it is likely he would also celebrate the goodness of God which he did injoy for the present for if the Lord did not continually deliver all our former deliverances would do us no good The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is observed by Varinus to be customarily used in Homer for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep keeping being a kind of deliverance Hesychius renders it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the most eminent and principall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to save and hence in the Scripture Christ who is the Sauiour is called Rom. 11. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Sion shall come the deliverer Now when Paul speaketh thus in the present tense he doth deliver it supposeth that that as he was as yet in troubles as he saith We suffer even to this present hour 1 Cor. 4. 11. Paul needeth deliverance continually because he is in troubles continually though happily for the present they were not so great as those he formerly conflicted with Again In nameing the present tense he implyeth That if God did not daily keep him the same or the like decumane waves would overwhelme him But lastly With which sense I close this signifieth that it is not enough for God to vouchsafe mercies once to his people unless he continue to do so all the day long From whence observe That Gods continuing of his mercies is as necessary as his first bestowing of them If the Lord should deliver us from any evill and afterwards leave us to our own strength and wisedome to preserve our selves how inevitable would our ruine be Therefore we must turne this Text into Prayer O Lord thou who hast delivered still deliver go on and continue thy helping hand To illustrate this let us consider 1. In what particulars this word in the Text is used in the holy Scriptures for we are apt to look only to bodily deliverances to externall mercies Whereas we shall find a soul deliverance and spirituall deliverance principally spoken of in Gods word and for which Christ is called the deliverer so that the consideration of this should raise us up into spirituall and heavenly Meditations And 1. For a bodily deliverance This Paul speaketh off 2 Tim. 4. 17. I was delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the mouth of the Lion a Lion and the mouth of the Lion he was in the very mouth little hope of salvation When the danger is so extreame whether he meant it particularly of Nero or whether by that he would allegorically express some eminent danger to be sure he meaneth Gods helping hand and that in bodily misery Thus also Paul 2 Tim. 3. 11 enumerating severall persecutions he concludeth but out of them all God delivered me Although therefore spirituall evils are judged by the godly the greatest evills and spirituall deliverances the greatest deliverances yet the godly being men consisting of flesh and blood they also are sensible of externall evils and thereupon do greatly need Gods mercies towards them in their outward deliverances Davids Psalmes do for the most part glorifie and praise God in respect of temporall deliverances and therefore such Psalmes have the most powerfull influence and do most affect the heart when we come to be in the same dangers and feares with him so that in all our outward deliverances we are to acknowledg God only not our own wisedome or our own power Not unto us Lord but unto thy name be all glory given 2. There is also a spirituall deliverance the Scripture mentioneth and this ought diligently to be headed by us 1. There is Christs sperituall deliverance of us 1 Thess 1. 10. in respect of the wrath and vengeance to come we are there said to wait for Jesus which deliuered us from the wrath to come What is that wrath to come even the day of judgement wherein God will be avenged upon all impenitent wicked men adjudging them to those externall torments prepared for the Devill and his Angels Oh how little do men think of the wrath to come so they may enjoy their present pleasures their present lusts and advantages they never remember what wrath is to come for all this Oh let the prophane man say to his soul in the midst of all jollities well for all this there is wrath to come put not this out of your mind day and night but to the godly the Apostle saith he hath delivered us from this wrath to come We may truly say with Agag The bitterness of death is over yea the bitterness of Hell and damnation is over Oh what an unspeakeable deliverance is this who art thou that God should deliver thee from that wrath which consumeth so many thousands how can the believing soul ever let this mercy slip out of his mind When others shall hear that dreadfull sentence depart ye cursed into everlasting fire then shall they be called to inherit everlasting glory Though now for the present for want of saith those future things are not realized to us Yet at that great day when we shall see all these terrible things transacted before our eyes Oh the thoughts of heart that then will work in us what outrages to Mountains and Hils if possible to save them from this wrath The godly are said to be already delivered from it because Christ hath purchased their deliverance and they have right thereunto by the promise of God so that they are as firmely to conclude of it as if it were already done Even as we are said to sit already in heavenly places with Christ 2. There is a spirituall deliverance from the Bower of sinne and Satan We are by nature captives and slaves unto him we are in bondage to every lust and we greedily fullfill the desires of our own corrupt hearts But by Christ we obtain a deliverance we are set free faom the power our former sinnes had over us Col. 1. 13. Who hath delivered us from the power of darknesse and translated us into the kingdome of
his deare Son You see what the condition of every man is till converted it is said to be under the power of darkness How unspeakeable is the misery of all unregenerate men who are thus the Devils prisoners bound hand and foot that they are not able to shake off any one sinne they are accustomed unto neither are they willing to be delivered They do not mourne and groane after a Redeemer how inlarged therefore should the heart of a godly man be when he shall see himself thus delivered the time was I could not give over my loose and wanton wayes I could not part from my prophane and wicked Companions the time was I hated such as feared God I could not indure any holy strictness any family-duties The time was when the cares of the world did lord it over me so that neither praying or hearing or any holy Ordinances had any influence upon me being so greatly inslaved to those earthly thing but now blessed be God the snare is broken and my soul like a Bird is escaped I can now run with delight in the wayes of God Oh how blessed a deliverance is this to be saved from thy former impieties to be delivered out of thy old blindness and wickedness Seest thou not in what miserable bondage many persons are intangled in by their lust They have some convictions some terrors upon their conscience they cry out oh that they could never fall into such sinnes again and yet upon every temptation hideously relapse again Augustine before his full conversion to God complained of this captivity exceedingly If therefore God hath delivered thee from thy former unregenerate estate if he have made thee a new Creature then know the goodness of God towards thee is more then ever can be comprehended by thee It cannot enter into thy heart to conceive of the fullness thereof But because this deliverance is not compleate and perfect in this life as appeareth Rom. 7. where Paul complaineth of a captivity still he was plunged into he breaketh out at last into that affectionate expression Who will deliver me from the body of this death Oh how blessed and happy will that day be when thou shalt have no more thornes in thy side or rather in thy heart no more Jebusite to disquiet thee but all sinne with the effects thereof shall be wholly dryed up 3. There is a spirituall deliverance in respect of the continuall temptations we meet with in this world to draw us to sinne and to make us turne the back upon God That we may alwayes have Gods protection herein we are taught to pray even as often as for our daily bread that he would deliver us from evi'l Luke 11. 4. and herein the Lord doth vouchsafe more daily deliverance to us then we can possibly apprehend Every condition every mercy every affiction would be a temptation to us to allure us to sinne did not the Lord daily deliver What is it that keepeth thee from the Apostacy of others and so from the wounds and gashes of Conscience which usually fall thereupon but the meer delivering mercy of God Thus you see in how many particulars God doth deliver his people but as the Doctrine is It is not enough for God to deliver once unless he doth it daily continually never withdrawing his arme from under us and the grounds of the necessity of continued mercy are these 1. Because of our utter inability and impotency to continue the same to our selves If the Lord doth bestow such and such deliverances on us leaving us afterwards to our selves that we by our own wisdome and power should preserve our selves Alas This would immediately prove a ruine to us for we can no more continue the deliverance then we could procure it at first he that hath delivered must be the same that doth deliver It s not God that hath delivered and then we who do deliver Humble thy self therefore thankfully under all Gods mercifull dispensations towards thee say O Lord I depend on thee for daily bread for daily grace for daily pardon for daily preservation The same infinite power and wisdome is required to uphold thy mercy as was at first to bring it to thee 2. This continuance of mercy is requisite not only from our naturall imbecillity but also our morall unworthiness So that though the Lord hath delivered once and twice yet we are apt to be so unthankfull and forgetfull that the Lord may deliver no more Oh how often do we forfeit the good mercies that God vouchsafeth us how often have we provoked him to take away his good gifts from us but it is his mercy it is his goodness to continue them unto us Every day thou dost enough to make God take away all he had bestowed upon thee Even as when he had made man who revolted from him and was plunged into obstinate wickedness it is said Gen. 6. It repented him that he made man and it grieved him at the heart an expression to humane capacity to shew how unworthy a Subject man was now become of all that love God had shown to him and maist thou not feare when thou lookest upon thy own barrenness and unworthy dealings with God that God doth repent that ever he thus honoured thee that ever he thus blessed thee that ever he vouchsafed such grace to thee and so take all from thee Take Saul for an instance how many personall favours did the Lord bestow on him but at last God quite forsooke him because of his Hypocrisie ane Rebellion If therefore we consider how forgetfully and wretchedly we walk under Gods mercy we may evidently see that if the goodness of God did not continue them as well as at first bestow them we should quickly be stript of all How many not persons only but Churches for want of the continuance of Gods mercies are of Gardens become a very Wilderness Is God to the Nation of the Jewes as to the Churches of Asia as he was once so that the demerit which is upon us after mercies received our not improving of them for God may provoke God after the good he hath done for us to bring all evill upon us 3. It is necessary the Lord should continue mercies and deliverances as well as at first vouchsafe them to us because our dangers our temptations continue They that renew their disease daily must also renew their Physick They that fall daily need to be raised daily Iterated troubles need iterated deliverances It is true there are some mercies that cannot be iterated any more the benefits of them may but not the mercies themselves Thus the Creation of the world was at first and it would be absurd to pray that God would create it So the Incarnation of Christ this was once done that it cannot be done any more Gods Predestination likewise of his people was from all eternity neither can it be iterated But then there are other mercies which are duely to be
You may read how happily the Apostle conjoyneth them together Phil. 2. 12 13. Work out your own salvation with fear and trembling for it is God that worketh in you both to will and to do It is true the enemies of Gods grace who detract from it in whole or in part do gladly imbrace this truth and compel it to go two miles further than it would They force it so much that blood cometh out in stead of milk As Austin while he writeth against Manichees Pelagians did take some expressions of his commending them exceedingly as that all sinne must be voluntary else it could not be a sinne c. as if he had been on their party Then on the other side when he did valiantly write against the Pelagians they branded him for a Manichee So hard a matter is it to defend truth which lieth between two extreams but while we set against one we are thought to draw nigh to another And thus it is in the Doctrine now observed while we maintain the necessity of our duty as well as Gods grace we are thought to go into the Papists quarters Again while against them we set up the grace and power of God excluding though not the duties and means God hath appointed yet the merit and causality of them we are thought to joyn with the Antinomians whereas indeed we have no affinity with either Let us therefore labour after that spiritual skill and discerning whereby we may be able to know what God doth and what we are to do yet so as not to take off in the least manner from the glory of God First Therefore consider That all the great spiritual mercies which God doth vouchsafe in time to his people have many things concurrent before they be accomplished It is not the presence of one thing alone can effect that mercy unless all be present I say it is thus with these spiritual priviledges God vouchsafeth in time For as for predestination which is an immanent act and the purpose of God from eternity to prepare for glory There is nothing at all concurrent to that but the meer good pleasure of his will The Scripture alwayes resolveth it into that alone but it is otherwayes with justification and glorification For to justification many things are required there is the grace of God as the efficient cause the blood of Christ as the meritorious cause and faith as the instrument the hysop to sprinkle this blood upon the soul Now till all these meet together a man is not justified God indeed hath decreed to justifie thee from all eternity but the actual justification of thy person is in this order and method So for glorification the kingdom of glory is said to be prepared for the godly viz. from eternity they were before the foundations of the world were laid elected to this everlasting happiness but an holy life and a godly conversation is the way thereunto No unclean thing can enter there This being so Hence in the second place It hath alwayes bred much confusion and errour in Doctrine to oppose these requisites one against another To argue from the inclusion of some to the exclusion of others if duty then no Christ if Christ then no duty The Antinomian he argueth If Christ by his blood made atonement for our sinnes if our iniquities were laid upon him then we are justified from that time in the sight of God before we do believe or repent Now whence ariseth this errour Because they consider not that as Christ is required in a meritorious way so also faith in an instrumental way And though Christ do more principally concurre to our justification yet faith is required by necessity of precept and means also Christ without faith doth not justifie no more than faith without Christ Hence they are put together Rom. 3. 25. Whom God hath sit out to be a propitiation through faith in his blood The Papist on the other side though the Scripture mentioneth not the word merit and satisfaction yet by their forced consequences they would establish such a Doctrine Now in the sense they and others plead for works notwithstanding all their subtil distinctions The Apostle argueth infallibly Rom. 11. If of grace then not of works and if of works then grace is no longer grace Though therefore some do more grosly then others set up works against Christ yet they become guilty of dishonouring him who give him not the sole glory of our redemption But you will say If Gods grace and our duty must go together if we must look to Christ for salvation and yet to holiness to prayer and repentance as the means conducing thereunto How may we be directed so to live as that we shall give all to the glory of Gods grace and his power and yet to act in the duties God hath commanded without any negligence therein For seeing that Satan is very busie in his temptations on both sides either to be careless of prayer and other ordinances because we are to give all to Christ or because they are necessarily required to put our trust and confidence in the performance of them it is good to be informed wherein the way is clear for a believers avoiding all dangers To answer this which will indeed explicate the whole nature of the Doctrine consider these particulars First Then thou mayest relie on Christ and yet be diligent in the use of all Ordinances when thou doest acknowledge all the power thou hast both in whole or in part to the very beginning of godliness to come alone from him When whatsoever thou art able to do thou doest confess it is his gift thou hast received it from him so that it is not thou that doest it not thy power thy strength but the gift of God alone Thus Phil. 4. 12 13. when he had mentioned that excellent frame of heart That he knew how to abound and how to want yea that he could do all things he mollifieth this presently by adding Christ He could do all things through Christ that strengthned him Here Paul doth put forth the life of grace but the fountain of it is Christ So again 1 Cor. 15. 10. I laboured more abundantly then they all yet not I but the grace of God which was with me or in me exciting of me and giving me strength to do it The trumpet of grace is often in these acknowledgements 2 Cor. 3. 5. We are not sufficient of our selves to think any thing as of our selves He doth not say to do but not so much as to think And he doth not say great things or high things but any thing Not the least good thing in his ministerial way but our sufficiency is of God Therefore to curb the insolency of such proud thoughts as if we cou'd do any thing of our selves see with what authority he speaketh 1 Cor. 4. 7. Who maketh thee to differ from another And what hast thou that thou diast not receive
spending all upon their pleasures they regard not their children but leave them in poverty and misery Now it's Gods gift to thee informing of thy parents heart to their duties concerning thee Thus if wives love husbands love children all this is Gods gift Gerson relates of his parents who desired to instruct him in this that he had all things from God as a gift that they made an Engine whereby descended from above whatsoever he desired or cried for as if it came from God immediately Fourthly Even those things that are brought about for us by the art and skill of others as well as their bounty we are to acknowledge God the giver of them Thus if Physicians by their art and skill have been a means to recover thee out of any disease thou art to confess it Gods gift It was Asa his great sinne That he relied on the Physician in his disease more than on God And men think themselves bound to reward the Physician to see he hath his fee but how little do they think to glorifie God and to give him the praises due to his name It is the midwives care and skill that brings the child into the world yet we have David taking notice of God as if he alone had done it Psal 22. 9. Thou art he that took me from my mothers womb Thou art my God from my mothers belly Oh how thankfully how humbly should we live did we consider how we are compassed about with Gods gifts Every thing we enjoy is the gift of God Lastly If all these things that yet seem to be the proper effects of second causes are yet the gifts of God Then how much more are all those enjoyments wherein mans wisdome and power cannot claim any worke at all Such are now all those favours of God in a temporal may that are cast upon us without any care or providence of ours That as God provided a wife for Adam while he was in a sleep Thus doth the Lord bring about many providences of love for his children that they never thought of that they could not in the least manner imagine To this head we may referre Paul's mercy in the Text. It might well be called a gift because he was pressed above strength and had no hope of life yet even then God did deliver him Such mercies also must needs be Gods gifts which are bestowed upon us while we are asleep while all the senses are locked up our preservation then from outward dangers yea and from many other wayes which might be our death or ruine when we have no use of reason to prevent them they must needs be Gods gift And lastly All the providences of God to us while little children having no wit or power to help our selves but exposed to danger every way all these were the gifts of God But who doth with thankfulnesse remember and meditate upon Gods mercies to him while a little child when he did eat and drink and play and thought of no God yet even then did God vouchsafe mercy to him David did acknowledge this Psal 22. 9. Thou didst make me hope when I was upon my mothers brests David was a sucking child then he could not put forth the actings of hope or any grace at that time but I meaneth God was he that did then support and preserve him though he did not know of it Thus you see that if you let your thoughts runne over all the good things you enjoy let them come in what channel they can yet they are all gifts from God So that we are to overlook all natural causes all means all men all our own wisdome and labour and take them from Gods hand alone That which David saith in reference to the creatures belongeth also to man Psal 104. 27. These all wait upon thee that thou mayest give them their meat in due season That thou givest them they gather thou openest thy hand and they are filled Now the grounds why they are Gods gifts are First Because there is no necessity upon God either natural or moral to vouchsafe them to thee He is not bound to give thâ—… life senses wealth there is no natural necessity for he made thee out of his meer good pleasure and he made thee a man whereas thou mightst have been a Toad or a Serpent Nor was there any moral necessity thou doest not deserve any thing at Gods hand thou doest not deserve a morset of bread nor a drop of water therefore all is the meer gift of God It is his free gift God doth it purely out of his love according to that saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Favours are to be free and naked not dissembled and counterfeited Thus God having nothing from thee to move him doth it from himself alone Secondly It 's Gods gift Because thy sins are such that he is provoked to blast all thy comforts to continue them no longer to thee As God threatens Hos 2. 8 9. I will take away my corn in the time thereof and my wine in the season thereof You see God calleth it his corn and his wine because he giveth it Thus all thy mercies are Gods gifts upon a two-fold account both because he gave them at first and also because he continneth them still unto thee notwithstanding thy unworthiness Thirdly They are Gods gifts Because we are commanded to pray unto him for them In that short summe of Petitions our Lord remembers this when he directs us To pray for our daily bread and this the rich man must do as well as the poor a Dives that hath his barns full as well as a Lazarns that wants crums If then we pray to God for it it is plain that it is his gift Use of Exhortation Are all the comforts we enjoy Gods gifts Then walk more thankfully Think of God more do not mind second causes and instruments so much David Psal 27. 10. saith David's parents did not forsake him but he compareth himself to a little Infant exposed as Moses was and God did take him up to provide for him Thus we are to regard God more than father or mother Labour to speak the language of Scripture more Say God hath given this God continueth this and be diligent to use these gifts to the honour and glory of the giver for that is the chief end why he giveth them Shall God give to thee and then wilt thou take off from his glory and honour Provoke not God to repent as it were that ever he did thus and thus to thee as he did about the making of man and preferring of Saul Those that said Their tongues were their own Psal 12. 4. were thereby encouraged to wickednesse whereas to consider thy wealth is not thy own thy health is not thy own thy eyes thy tongue thy body these are not thy own they are Gods gift How carefull wouldst thou be to improve them all for his glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let this
for Christ SERM. XLVII What Qualifications they must be endowed with who suffer in a right manner for Christ SERM. XLVIII How many wayes and by what means Christ comfortteh those who suffer for him SERM. XLIX How and why God alwayes proportions a Saints comforts to his sufferings and often makes them to overflow And why he often denies comforts to his People in their troubles SERM. L. 2 Cor. 1. 6. And whether we be afflicted it is for your consolation and salvation which is effectual in the enduring the same sufferings which we also suffer or whether we be comforted it is for your consolation and salvation The Saints sufferings are for the Churches good SERM. LI. The Afflictions which others suffer for Christ make much for our comfort and salvation SERM. LII How salvation is promoted and advanced by our sufferings for Christ SERM. LIII Afflictions not in themselves but as improved by patience conduce to our salvation What goes to the producing of patience SERM. LIV. Motives exciting us to a patient submission unto God under all the Afflictions he layes upon us SERM. LV. All the Dispensations of God carry on and further the salvation of his people SERM. LVI 2 Cor. 1. 7. And our hope of you is stedfast knowing that as you are partakers of the sufferings so shall ye be also of the consolation Of Paul's hope and perswasion of the Corinthians with the Reasons and Grounds of it SERM. LVII Of our partaking with others in their suffering for Christ and how this is a way to interest our selves in the joy and glory which such sufferers enjoy SERM. LVIII 2 Cor. 1. 8. For we would not brethren have you ignorant of our trouble which came to us in Asia that we are pressed out of measure above strength insomuch that we despaired even of life How usefull it is to the children of God to know the Afflictions which the Saints suffer for Christs sake And why the preaching concerning the Saints afflictions even from Heathens is necessary to Christians though for the present they be in peace and quietness SERM. LIX The Ministers of the Gospel finde much opposition from the carnal and worldly Professors Who are these carnal and worldly Professors SERM. LX. A further Discovery of such who take up Religion meerly from carnal motives and worldly respects SERM. LXI Of the different judgment that Faith and Flesh passe upon Afflictions SERM. LXII How the voice of the Spirit and the voice of the Flesh differ in Afflictions And why it is necessary a man should know them asunder SERM. LXIII What is to be understood by Paul's being pressed above measure as likewise how neither natural nor moral strength can carry us through troubles in a gracions manner SERM. LXIV The natural fear of Death is not taken away by Graces What are the Uses of it SERM. LXV Of the natural and sinfull fear of Death How to discern between them and from whence the sinfulnesse of that fear proceedeth SERM. LXVI 2 Cor. 1. 9. But we had the sentence of death in our selves that we should not trust in our selves but in God which raiseth the dead The truly godly may sometimes passe false sentences upon their own Persons and Actions and Gods Dispensations towards them SERM. LXVII The People of God often passe false judgement upon the Dispensations of God towards them The Reasons from whence the false judgement proceeds with Rules to prevent it SERM. LXVIII Of humane and divine Trust and of the true and proper Objects of our confidence SERM. LXIX What are those secret and inward objects that men are apt to place their confidence in and wherein even the Saints themselves may be guilty of that sinne SERM. LXX Whether Paul speaketh these words in his own person and wherein the sinfulness of Self-confidence appears SERM. LXXI Of the Nature Object and Matter of our Divine Trust or Dependance upon God SERM. LXXII What is required in our trusting in God ex parte subjecti And of the excellency of this grace SERM. LXXIII Of the Expression God who raiseth the dead how it is to be understood and what it implyes SERM. LXXIV 2 Cor. 1. 10. Who delivered us from so great a death and doth deliver in whom we trust that he will yet deliver us We are not to consider Gods Mercies in general only but their several aggravations also SERM. LXXV Privative and preventing Mercies are to be accounted of as Positive SERM. LXXVI Of the Necessity of Gods continuing his Mercies to us as well as his conferring Mercies upon us SERM. LXXVII Former Experience should be a sufficient Argument for future confidence SERM. LXXVIII Of Motives to trust in God and the Opposites to it Presumption and Despair SERM. LXXIX 2 Cor. 1. 11. You also helping together by prayer for us that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf How we are to relie upon God and yet make use of requisite means too SERM. LXXX The highest in gifts and graces should desire the prayers of the meanest And People ought to pray for their Ministers as well as Ministers for their People SERM. LXXXI How and why we should praise God for all his mercies vouchsafed to us SERM. LXXXII God is the fountain of all our mercies they are his gifts and why SERM. LXXXIII Of the Necessity and Usefulness of publick Ordinances and of the Churches Interest in its Ministers mercies SERM. LXXXIV 2 Cor. 1. 12. For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have had our conversation in the world and more abundantly to you-wards SERM. LXXXV What is required to a good and well-ordered conscience SERM. LXXXVI Further Discoveries of what is required to a well-regulated conscience with Distinctions concerning it SERM. LXXXVII A Believer may be assured of the uprightness of his heart in the performance of Duties What is required to such an Assurance SERM. LXXXVIII Of the Impediments which keep us from Assurance commands for it and Cautions about it SERM. LXXXIX Of the true Nature of godly Simplicity and singleness of Heart SERM. XC A further Discovery of the true Nature of godly Simplicity both towards God and man SERM. XCI Of the true Nature of godly Sincerity SERM. XCII A further Discovery of the Nature and Effects of godly Sincerity SERM. XCIII Of fleshly Wisdome with some Principles of it SERM. XCIV Principles of fleshly Wisdome used in the Propagation of the Gospel SERM. XCV Of the grace of God which Paul exalteth above fleshly Wisdome and ascribeth all unto SERM. XCVI Wherein the grace of God appeared towards Paul in his Ministerial Labours SERM. XCVII Of a good and godly conversation in the world SERM. XCVIII Of Gods Presence with the Ministry how it renders the People inexcusable SERM. XCIX 2 Cor. 1. 13. For we write no other things
not man but God that called him and therefore they should take heed lest while they set themselves against his Office they fight against God himself The will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used sometime for the Effect and Object of his will being the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 40. 8. and in many other places 2. For the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very act of willing Rom. 9 15. And Lastly For the attribute and property in God whereby he willeth but this being the same with his Essence is infinite and so transcendently differing from mans will which is supposed to be a faculty distinct from the soul and so an accident having also many imperfections accompanying of it because it is the will of a finite creature It is not proper in this place to enter upon those great and large Disputes which are de voluntate or of the will of God Though it might be operosum yet it would not be operae pretium especially in this place where it is mentioned upon a particular consideration viz. as that whereby Paul was made an Apostle Paul doth not here attribute any thing to himself but all to the good will of God for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his beneplacitum his good pleasure both approving and procuring Paul's Apostleship From whence observe That it is the meer will and good pleasure of God that calleth us to any priviledge or office in his Church As for Paul's own particular he is often affected with this grace of Apostleship as he cals it which was vouchsafed to him whereas he had been the chiefest of sinners And lest it should be thought that Paul indeed might well attribute his Office and all to Gods grace because he was so notorious a sinner you may read that Christ speaks to all his Apostles that he alone not for their merits had appointed them to that Office Joh. 15. 16. Ye have not chosen me but I have chosen you Let us illustrate this Doctrine And First Every priviledge we have in the Church of God we obtain it by the meer will of God And this must needs be so for our call to the Church-priviledges such as Justification and Adoption and Salvation are greater and higher mercies than any peculiar Office never so eminent If God hath called thee to sanctifying grace in an effectual manner this is far greater than to be made an Apostle Judas was chosen to an Apostleship but not to salvation and therefore his end was dreadfull The Scripture speaketh of a two-fold Call That general one which belongs to all the people of God who are his called ones and that according to his purpose and a special particular Call to some Office or Relation and both these are of the will and good pleasure of God For our effectual Calling as Christians This is frequently ascribed to be of grace not by works we have done Rom. 9 15 16. It 's not of him that willeth You see it 's not our will our power or strength but of God that willeth Thus Jam. 1. 18. Of his own will begat he us This consideration then should humble all the godly as Paul saith here An Apostle by the will of God so mayest thou a Believer by the will of God justified by the will of God it 's because God will have it so my will my power nor the will of any man else could not effect it for me And this is for the general as we are called to be believers But then more especially concerning Gods will as to particular Relations and Offices especially in Gods Church It is good to take notice of that old distinction which Hierom had long since concerning the Call of Officers in Gods Church For there are some saith he that were called only by the will of God and of Christ not at all by the will of man Thus were the Apostles they were appointed Officers by the meer will and appointment of Christ And therefore Gal. 1. 1. we see in what a special manner Paul was an Apostle by the will of God for he saith He was neither an Apostle of men or by men but of Jesus Christ nor of men that is he was not chosen by their votes and suffrage nor by men that is he was not as the ordinary Pastors who though called of God yet were made so by men as Timothy and Titus ordained Elders in every City where they had to do 2. There are those who have their Call of God but by men such as we now mentioned For though their Call was partly by the will of man yet not solely Therefore God is said 1 Cor. 12. to set these ordinary Officers in the Church as well as extraordinary As Joshua though appointed by Moses to be chief Magistrate to the people of Israel was as truly of God as Moses though not so immediately 3. There are those who are of men only but not of God and they are all such who by unlawfull and sinfull wayes get into the Ministry and so have an outward Authority and Office though they be wholly unworthy and unfit in themselves These are indeed by the will of God but it is a permissive will onely or by his just anger against an unworthy people Lastly There are those who have neither Call from God or men that are Preachers neither by the will of God or of men but their own self-will These are intruders that approve themselves that judge themselves fit without the advice of others These run and are not sent In the next place Let us consider how comprehensive this is when Paul saith An Apostle by the will of God and it is not useless for every Minister ought to say so I am a Minister of the Gospel by the will of God and the people ought to say Such an one is our Pastour by the will of God It is God that had a special hand that he should be our Pastor and we his flock And 1. It is more than a meer bare will of permission Paul did not mean Gods meer permitting and suffering of him to be so for thus all the false Apostles all the false and corrupt Teachers that are they are by the will of God It was by Gods will that any unworthy and corrupt Teachers have ever crept into the Church of God 1 Cor. 11. There must be heresies God will have it so but how It is only his permissive will whereby he suffers sinne to be It was a custom that some Church-officers had to say They were so permissione divinâ by divine permission as thinking themselves unworthy only God suffered it to be so Even as Bernard styled himself vocat us Abbas as if he had only the name not the reality but it is well if this was not proud humility To be sure as God sometimes suffers evil Governours in Civil Affairs so he doth
zealous was Paul in desiring this for the Jews We read of a notable expression Epist 3. of John ver 2. There he wisheth Gaius as much health to his body as he had in soul How excellent was his soul that was in better condition than his body SERM. XXIII Of the Name Nature and Preheminence of the Grace of God above all other things 2 COR. 1. 2. Grace be to you and Peace c. THe next thing considerable in these words are the particular mercies prayed for in this Salutation The first whereof and that which is the efficient cause of all other things is Grace The Common-place in Divinity De Gratia Dei of the grace of God is of a very vast extent and most of the Popish Arminian and Socinian errours arise from the mistake of the use of this word in the Scripture but it would be impertinent to grasp that whole controversie I shall not treat any more of it then what may relate to this Text. We may therefore briefly take notice of the use of it to our purpose That the first and most principal signification of it is the favour and mercy of God towards us for it answereth the Hebrew word Chen which comes of a root that signifieth to have mercy So that when the Scripture faith We are justified by grace we are called by grace we are saved by grace The Popish party doth grosly erre taking grace there for something in us wrought by the Spirit of God whereas it is indeed without us even the Attribute of mercy and grace in God So that the meaning is We obtain such glorious priviledges not because of any thing in our selves though never so holy but because of the meer grace and favour of God without us Grace then in the most frequent and principal signification of it denoteth the favour and goodness of God But then In the second place It is used sometimes for the Effects of this Grace For as mercy is sometimes taken for the attribute in God and sometimes for the effects of it So likewise is grace Hence it is that Gods grace is sometimes put for the Gospel and the preaching of the Word This being meerly from his grace that he vouchsafeth such a mercy to his people Act. 20. 24. Tit. 2. 11. Sometimes it is taken for the good success and special assistance that God giveth unto the preachers of it Act. 14. 26. 1 Cor. 15. 10. Yet not I but the grace of God viz. assisting and giving success to my ministerial labours Again It 's applied to those common gifts of Gods Spirit which were so wonderfully vouchsafed in those dayes To speak with tongues to work miracles these are called the grace of God though some would distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 3. 10. 1 Pet. 4. 10. Yea the very function and offices in the Church are called Gods Grace as Paul did his Apostleship Rom. 1. 5. because it's the meer grace of God that hath appointed such Offices in the Church Lastly That which the Roman Church makes the more ordinary sence that indeed is sometimes but seldom to be found in Scripture viz. to signifie those habits and principles of holiness which are with in us There are some indeed who say The Scripture never useth the word Grace in this sense but some places seem to be clear Col. 3. 16. Col. 4. 6. Heb. 13. 9. 2 Pet. 3. 18. And therefore we may truly call that work of God in us Grace so that we do not make it to justifie or save for that is the grace of God without us Observe That the grace of God is to be desired by every one in the chiefest and first place This we should earnestly pray for that whatsoever God would deny us yet that he would give us his grace and favour We are I say to desire it not only above all temporal and earthly comforts above riches honours and long life but even above the sanctification and holiness of our souls which God worketh We are to desire his grace more than grace in our own hearts for this is the effect of that and this alone being imperfect in us could not justifie or save us Let us discover this rich treasure of Gods grace though the Apostle Ephes 2. 5. calls it The exceeding riches of his grace so that we can never speak to the full of it though we had the tongue of men and Angels still there is more in the grace of God than we are able to fathom We must therefore speak and understand as children about it till in Heaven this imperfection be done away And First We must know that God hath several attributes tending to the same thing yet do not ionally differ There is his Goodness whereby he is willing to communicate of his fulness to the creature Thus he was good to Adam making him so glorious a creature There is his Mercy and that is whereby he pitieth his creature being cast into misery There is also his Patience and Long-suffering which is extended to sinners that do for a long time rebell against him when he could if he pleased destroy them every moment in hell And lastly here is this property of Grace whereby he is called a gracious God And this the Scripture doth speak of as the most glorious and comfortable attribute and that doth imply these things 1. That whatsoever good God doth bestow upon us it cometh solely and originally from his meer bounty and good pleasure So that there is nothing in us that may in the least manner either merit with God or move him to be thus gracious So that we can never hear of this word Grace but it should presently humble and debase us it should make us condemn our selves and give all to God For if it be of grace than there was no motive in us God out of his own bowels doth this for us Rom. 1. 5 6. The Apostle speaketh very fully to this If of grace than it is not of works otherwise grace is no more grace So that to acknowledge the grace of God as Pelagians were forced to do and so Papists and Arminians do yet at last to divide between grace and our selves to make us co-workers with it yea to make it effectual this is to take all away really that we had given verbally before So that if it be Gods grace we must not give so much as the least sigh and desire to our selves all cometh meerly from the good pleasure of his own will 2. Grace doth not only thus imply a pure and only original from God himself excluding us but it supposeth also a manifest unworthiness in us and a contrary desert to what God bestoweth upon us Therefore grace in the Scripture language supposeth sinfulness in us that we deserve to be abhorred and cast out of Gods presence Hence justification and pardon of sinne are attributed to the grace of God
shels in comparison of that Manna that spiritual favour I am made partaker of As therefore the spiritual man when in outward miseries and straights is not so much grieved under those outward calamities as because he hath sinned and God is offended So neither in outward mercies is the same gracious soul so much affected with the comforts it enjoyeth as that the light of Gods countenance doth shine upon him that he hath an evidence of propriety and interest in Christ this he would not lose for all the Kingdoms of the world Let us press this the more because even the most holy are apt to be affected more with sensible mercies than spiritual Nature teacheth them the one but Grace the other For as we are apt to desire temporal things above spiritual so also to be affected with and bless God for one more than another But take these few Motives to provoke thee to bless God for spiritual mercies which are of two sorts External as the means of grace and the Ordinances or Internal the inward sanctification and justification of our persons As 1. That if thou hadst more mercies than Solomon if thou hadst all thy soul can desire in these outward things yet if without spiritual mercies thou judgest thy condition is cursed and to be lamented Therefore Psal 4. when the natural persons of the world cried out Who will shew us any good David as knowing a better and more solid good prayeth God would lift up the light of his countenance upon him And therefore he that hath the least drop of grace is more bound to bless God then he that may have all the glory and plenty in the world Oh then why art thou not more sollicitous saying what is this wealth without Gods favor What is it to say this house is mine this estate is mine but am not able to say God is mine but if God doth evidence himself to thee then over-look all thy outward comforts put the Ecce the Selah upon what is spiritual This is like the Sunne which is farre above all the Starres It is this that makes all outward mercies mercies they are no wayes good to thee but snares and temptations to draw out thy sins So that thy condemnation in hell will be the hotter if thou doest not enjoy spiritual mercies with them 2. Be in the first place affected with spiritual mercies Because Christ shewed his love to thee most in these it was for these he died The Scripture doth exceedingly commend to us the love of Christ in his death Now what are the effects of Christs death Are they chiefly to make us rich great or honoured in this world No it is for remission of sinne it 's for holiness and power over the Devil Certainly if Christ died to purchase these for thee thou art very unthankfull if thy heart be not most inlarged to bless God for them 3. Spiritual mercies are the chiefest object of our praises Because these onely can truly satisfie the soul these only are a sound cause of rejoycing The heart of a man is never satisfied with temporal mercies but the more he drinketh of them the more thirsty still he is When Solomon hath made an experience of all his Motto is That they are vexation of spirit as well as vanity whereas the pardon of sinne and the Spirit of Christ working in us these afford uninterrupted causes of joy 4. The soul-mercies will abide for ever thou canst not lose thy title and interest in them but all these earthly comforts are as the flower which presently withereth thou hast them to day and they may be removed to morrow Be sure then that thy blessing of God keepeth that method which the nature of mercies doth require above all things Let thy soul melt with joy in blessing of God for what he hath done to thy soul Lastly Consideration remembring and fixed meditation upon the mercies of God is that which will greatly inflame the soul to give all glory and honour to him The heart is not easily and quickly put into a blessing frame there must be polishing and fashioning of it and there is no such way for this as true consideration When David calls upon himself so much to glorifie God this implieth that he found his soul dull heavy and unfit for that duty The heart will not boil over in meditation unless it be long upon this fire Psal 45. 1. David there calls his inditing the boyling or bubling of his heart we are apt to forget Gods mercies or when we do think of them they are but transistory and ambulatory It is Gods goodnesse or I bless God and there is all whereas when we bless God our souls should be raised up into divine inflammations we should be as Elijah who was carried up to Heaven in a Chariot of fire whereas the soul is at other times abridged or epitomized but in short characters in the praises of God it should be voluminous as you see David in Psalms 103 104 105 106 and 107. very large in the enumeration of all Gods benefits which intimateth That the soul ought to be extended in all its dimensions while it sets upon this work And certainly meditation is like the birds sitting on the egge not leaving it till it hath produced a live young one This will so often work upon the soul that at last there will be heavenly and supernatural life for several aggravations will the meditating heart find in every blessing it doth possess As 1. It will admire the power and strength of God in every mercy especially in soul-mercies That God should change such a stubborn heart as thine was That God should give thee eyes to see that hast been blind so long That God should give thee life who wast dead and putrifying in the grave of sinne This will make thee wonder at the glorious power of God Again The Wisdome of God if that be considered in every mercy this will also greatly inlarge to thankefulnesse Gods mercies are not only mercies in themselves but they come in such fit seasons they are at such times and opportunities that this maketh them double mercies and so some have observed this difference between blessing and praising of God Blessing of God is because of the goodnesse of the mercy Praising is for the wisdome and curious workmanship of God as it were in that mercy As if a friend who also was himself the maker of a curious Watch should bestow it upon you as a gift you would not only thank him for his love but praise his skill and art likewise Thus we are not only to consider the mercies God giveth us but the wisdome that God demonstrateth at that very time making every mercy to be with an aggravation Again Meditation will inflame by apprehending of Gods freenesse in every mercy and our unworthinesse We could do nothing that may provoke God especially this we are to aggravate in our spiritual mercies as Paul doth often excluding
than the earth so are his ways viz. of mercy to our wayes As then the earth is but like a pins head in respect of the vast dimensions of the Heavens so are all our sins comparatively to Gods mercy If then thou hast great thoughts about thy sins saying They are greater than thou canst bear yet have as great thoughts of Gods mercy and know they are not greater than mercy can take away 2. As it 's infinite mercy so they are tender mercies bowels of mercies Psal 40. 11. David prayeth God would not take away his tender mercies from him Hence he is compared both to a Father and a Mother Oh take heed then of dishonouring God by hard distrustfull and unbelieving thoughts about him Think not of him as an austeer Judge who reapeth where he doth not sow The Devil and our guilty consciences are apt to represent God otherwise than he is Indeed while thou art secure and stupid in thy sins thou thinkest of God as an Idol-god having no eyes to see or thou presents him only a mercifull God to thy self as if he were not also holy and just but when once sinne burneth in thy heart like fire when God makes thee a terrour to thy self because of thy wickedness then all is turned Thou thinkest of the justice and vengeance of God only as if he had no mercy but when thy sins are a burden to thee and thou doest in the sincerity of thy heart forsake them then think of God only as the Scripture represents him then hearken what mercy comfort and peace he speaks to such a contrite soul as thou art 3. They are sure mercies to all the godly Isa 55. 3. They are called The sure mercies of David For all necessary mercies either for soul or body they are bound up in Gods promise and therefore they may well be called sure mercies even those thou hast not yet are as sure mercies as if thou wast already possessed of them Glorification and salvation are the sure mercies of God to thee though for the present thou art in a valley of tears sighing under thy miseries 4. They are free mercies such as God doth only for his Names sake when we have nothing but sinne in us that may justly provoke God to turn his mercies into judgments yet for his own sake he will be mercifull Though we have lost our grace yet he hath not that attribute of mercy Thus Psal 6. 4. Psal 31. 16. David still prayeth Save me for thy mercies sake So that this may greatly encourage thee when thou thinkest Oh what a barren and dry wilderness am I Oh what matter do I find in me to displease God for ever In the midst of these thoughts remember Gods mercies are free They have no other original or rise but from himself Think though I have degenerated from my holiness yet God can never lay aside his mercy But you will say Is this truth to be indifferently published to all May we tell every one that God is the Father of mercies to him Will not this be to make the heart of the wicked glad whom yet God would have made sad To answer it therefore first It cannot be denied but that God is very mercifull even to wicked men and that while they continue in their obstinacy Doth not experience confirm this And this mercy of God is not only seen in temporal things he giveth them health life and wealth so that they can never plead against God but also he is mercifull to many ungodly wretches and that in spiritual mercies he giveth them the kingdom of grace he giveth them the Ministry of the Gospel he alloweth them the day of grace whenas they might have been alwayes kept up in darkness Hence it is that the Scripture doth so often complain of the unprofitableness of the unthankfulness and forgetfulness towards him even worse than of the bruit creatures But in the next place There are the most special mercies of his complacency and delight and these are vouchsafed only to true believers So that we cannot properly say God is a Father of mercies to any but to the upright in heart For though wicked men do taste of many mercies from God yet he is not a reconciled Father to them They come not from him as a Father in Christ and therefore though in themselves they may be called mercies yet if you consider the event of them how the wicked abuse all mercies and increase their sins by them it will be at last confessed they were not mercies but judgements to them The mercies then which arise from Gods favour none have but those that are godly and we may in brief take these Characters of such who are Objects of his mercy First Such as are of a broken contrite heart for sinne such who forsake and cast it away in their lives To these only God is a Father of mercies For as for the wicked it 's said God is angry with the wicked every day To whom doth the justice of God the curse of the Law belong but to those that are thus guilty of sin The doubt then is not Whether God be mercifull but whether thou art the fit subject of mercy whether thou art the man God will honour Secondly Such only are the Objects of his mercy that have faith in him that hope in his mercy Hence David doth so often profess his trust in Gods mercy For there is either a pharisaical self-righteousness in us whereby we are apt to trust in our righteousness and in the works we do We see by the Jews of old and most Christians at this day that they are so full of themselves that they never trust alone in Gods mercy or else if sin be set home upon the conscience then many prove Cains and Judasses they flie from the mercies of God in Christ and damn themselves for fear of damnation so that presumption makes most and despair some few the unfitted objects of Gods mercy misery alone doth not prepare thee for mercy The Devils and damned in hell are miserable enough yet cannot obtain one drop of mercy but there must be a debasing of thy self because of sin and then raising up of thy self to catch hold on mercy SERM. XXXIV How God is the God of comfort yea of all comfort and consolations to all those that are his 2 COR. 1. 3. And the God of all comfort THe next ground why God is to be blessed is because he is a God of all comfort Now although this might seem to be the same with the former when he is stiled the Father of mercies Yet we may make that distinction which Aquinas upon the place giveth viz. That he is a Father of mercies because he doth either prevent or remove those miseries that our sins do deserve but he is the God of all conselation in that though our afflictions and tribulations be not taken away yet while we are in them he doth give many consolations and
soul hath been at the very borders of hell and hath been ready to be swallowed up with overmuch grief that then even then God hath caused joy to arise in the soul so that all his doubts all his darkness they are dispelled and as the Church said When their captivity was turned as the streams in the South they were like men in a dream Thus are they even astonished to see what a wonderfull alteration God hath made upon them turning a barren wilderness into a pleasant pool Thus God comforts as he teacheth none teacheth like him for he doth not only reveal the object to be known but prepareth and fitteth the subject to understand whereas man teacheth only by propounding Truths but cannot give a mind to understand Thus God also comforteth as no friend can no Minister can because God doth perswade the heart he can take away the fears and the doubts and so make all comfort to have an immediate illapse into the soul whereas even the Ministers of the Gospel though they bring the glad tidings of peace Though they have the tongue of the learned to speak a word in season to the afflicted soul yet they can bring this no further than into the ear they cannot make it at all descend into the heart insomuch that Ministers comfort in vain and the Sacraments they seal comfort in vain till God do alter and change the heart And thus much is considerable because it 's said The God of consolation Secondly What is implied in the word Consolation And 1. We are to know this is one of the sweetest mercies in all Gods store-house comfort and consolation and that in this valley of tears where we meet with so much discomfort where there are so many grieving and tormenting passages This makes the mercy to be of greater moment For what if a man had the abundance his heart can desire yet if he have no comfort in any thing a dead man yea a dead dog is better than such an one Insomuch that a mans whole life is almost for nothing but a comfortable life Comfort and delight is so great a matter that some Philosophers placed utmost happiness therein Look over the whole world and you will see not every man that is most wise or most great not every one that liveth in most abundance and most honour but he that liveth most comfortably liveth the life most to be desired Yea many time a Crown of gold is a crown of thorns and a cottage hath more comfort than a Palace So that the mercy here spoken of is the salt that seasons all conditions without this a man is no better than a Cain or a Judas without this every house and field is an hell When therefore it 's said The God of comfort here is insinuated the most desirable thing that can be Yea it 's no wonder to hear that if a man hath wealth and honours but without comfort that his life is a torment For although a man have true grace and be an eminent servant of God and therefore will be certainly blessed hereafter yet because he hath no comfort in his soul his condition is very terrible and sad As you see it was with Job yea with Christ himself though the only Sonne of God yet because without comfort when at the same time he was full of grace and holiness what grief and agonies did he conflict with So that your comfort is like oyl it 's called the oyl of gladness for it will be alwayes uppermost in the soul 2. Comfort is such a rare mercy that unless God give it it is not to be found in the heart of a man For how can comfort and sinne be together Every man hath by nature forfeited all his comforts There is not the least drop of comfort but every man hath outed himself of it so that man and the Devils are all alike in respect of deserts As the Devil cannot any where gather up so much as a crum of a comfort so neither might any man living The whole world might justly become an hell and not one drop of comfort to be found in it Therefore that God is a God of comfort to a believer it 's an unspeakable mercy for of himself cannot come any comfort nothing but briars and thorns nothing but hellish torments and despair will naturally arise in our hearts So that comfort is the more to be prized because we have lost all and might justly be as full of horrour and fears as we are of sin As sin hath abounded so not grace but vengeance might abound much more Hence In the third place Therefore is God a God of consolation because Christ hath made a full atonement for us by his bloud Such a glorious expression as this could not have been true in the world but for Christ if no Christ then no comfort Hence in the Text it is said The Father of our Lord Jesus Christ and then followeth The God of comfort So that as we are to pray in the name of Christ so we are also in his name to offer up praise and thanksgiving It 's then through Christ alone that he is a God of comfort and indeed without Christ he is the God of all wrath and vengeance of all anger and judgements his holiness and justice is such that were it not through him he would be a consuming fire and the most holy man would not be able to stand in his sight So that it cost Christ dear to make a way and passage of comfort for us Lastly God through Christ being thus the fountain of all consolation hence it is that he doth most genuinely and properly of himself shew mercy and vouchsafe comfort Even as the Bee of it self makes honey but never stings except when provoked Thus if we walk not alwayes comfortably if we live not in holy joy and gladness of heart this ariseth from our selves The vapours that turn into storms and thunder come from our own bowels otherwise God would alwayes be communicating consolations to us we shut out the light from us we turn sweetness into bitterness Thus the Psalmist saith That God doth not afflict willingly The works of justice are commonly called alienum opus but Gods works of justice are his proper works as well as of mercy only our sins stirre him up and provoke him to the one but his meer goodness and mercy inclineth to the other so that now God would alwayes fill the hearts of his children with rejoycing did not they obstruct it themselves In the third and last place he is said to be the God of all consolation There is the extent of it All consolation which implieth 1. That there is no consolation but cometh from him no true and solid comfort but God bestoweth it As for that prophane and wicked mirth which the Devil stirreth up ungodly men unto that is not worth the name of joy it 's a madness for they descend quick as it were
thousands abide under the power of Satan and sinne Therefore when Gods mercy is spoken of in pardoning of sinne it is perpetually in respect of us not of Christ Thus you see judging of Gods mercy without Scripture-light into how many Doctrinal errors it may plunge us 4. For want of Scripture-direction the Papist and Antinomian oppose the mercy of God but in extream contrary wayes Though God be mercifull yet he hath so ordained that none shall partake of his mercies in time but those who by his grace are inabled to believe and repent as the way to salvation Now the Papist injureth the mercy of God for he will have his Faith Repentance with other holy works the merit and cause of his salvation disdaining to have eternal life as meer alms from God But the Antinomian to avoid this Scilla falls into Charybdis he affirmeth a mercy and that of Justification even while we are sinners before we do either believe or repent But the Scripture-mercy lieth between both In the next place Let us consider What Practical Danger we are in by conceiving of God as a mercifull God without Scripture-information And First We are apt to flatter our selves with Gods mercy though we allow our selves in our sins and iniquities whereas the Scripture speaks not a drop of mercy to such Have you not many dreadfull examples of Gods anger and terrour as well as mercy What was the casting of all the Angels into eternal blackness for one sinfull thought and that the first which they were guilty of giving them no space to repent no day of grace affording no means for their recovery Is not this an instance of Gods severity But you will say This was to Angels he is more mercifull to man But consider that example of Gods Justice in drowning the whole world save eight persons Doth not that proclaim God is just and angry against sinne as well as mercifull not to spare the whole world because it had corrupted its wayes but to drown such an innumerable company of men women and children yea to destroy the whole earth as it were Oh who can stand before the anger of God! Have we not also a formidable demonstration of Gods anger against Sodome and Gomorrah when fire and brimstone was rained from Heaven to destroy those Cities and all that did belong to them What had the little children done They could not be guilty of those unclean vices but God cutteth off all Many other instances of Gods wrath we have in Scripture especially the day of Judgement will be a dreadfull manifestation of it to the wicked and therefore the Scripture will informe us in that as well as of Gods mercy A second Practical Errour I shall conclude with that necessarily accompanieth the thoughts of Gods mercy without Scripture-direction is to encourage a mans self in his sinnes because God is mercifull Every wicked person turneth this honey into gall Paul speaketh of some who made those wretched inferences Let us sinne that grace may abound Take heed then of having any such wicked thought arising in thy heart God is mercifull therefore I will go to my lusts again Oh no the Scripture represents Gods mercies for another end to repent and be converted from thy evil wayes Rom. 2 Knowest thou not the goodnesse of God would lead thee to repentance Oh then do not abuse the mercy of God! for there is a time coming when there will be no more mercy It 's called the day of wrath thou shalt meet with nothing but terrour Ezek. 8. 18. The Scripture speaks of vessels of mercy and vessels of wrath and there is no greater sign of a vessel of wrath one fitted and prepared for destruction then to grow wanton by the mercies of God to be evil because he is good so much mercy abused will one day be turned into so much vengeance SERM. XXXVI That God not only can but doth actually comfort his People and how he doth it 2 COR. 1. 4. Who comforteth us in all our tribulation that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God IN the former verse we had the Reasons of our blessing of God set down by the description of that glorious attribute of his The Father of mercies c. In this verse the Apostle doth further amplifie the cause of this duty of Thanksgiving viz. from the effect and fruit of this property of his He is not only a God of consolation habitually and potentially as it were He is not a fountain sealed up but this Sunne doth alwayes irradiate its beams As he is a God of consolation so he doth comfort So that in the words we have the Effect or Causality attributed to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is comforting that doth never cease to do it that never withdraweth his consolations It 's his nature to be alwayes comforting As the Devil is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he is alwayes tempting The word in humane Authors is used frequently of him who calleth another to him but in the New Testament either of him that intreateth and prayeth or of him that exhorteth or as in the Text of him that comforteth 2. The Subject of this consolation us That is either generally all believers or us Apostles and Officers in the Church For the Apostle might speak this to obviate that scandal which many were ready to take at the afflictions and persecutions of the Apostles as if they were hated of God and were nothing but impostors Therefore some part of this Chapter is a narrative of his pressures and apologetical in declaring the great goodness of God thereby to the Church 3. The particular wherein in tribulation Light can come into this dark dungeon 4. The Extent of this All our tribulation God can turn the hardest stones into bread All either of mind or body 5. The consequent Effect of this That we may be able to comfort them c. God many times doth in an exemplary manner exercise the Ministers of the Gospel that they may experimentally be able to instruct such who are tempted We begin with that efficiency given to God who comforteth is comforting and observe That as God is the God of all comfort so he doth actually put forth this comfort to those that are his Gods attributes may be truly affirmed of him though they never be put forth into act God would have been Omnipotent Mercifull Wise though he had not created the world only the creation of the world did demonstrate those Attributes Thus God may be called The God of comfort or a mercifull Father in respect of his Nature and Inclination though actually he doth not comfort any but God is a fountain communicating himself into streams of comfort he will make his people taste and feel what he is by Nature Now when it 's said That God comforteth you must understand this both in temporal and spiritual comforts
That spiritual comfort comes alone from God is plain because the Spirit of God is called the Comforter We cannot have one drop of heavenly consolation till Gods Spirit infuse it into us If the children of God could have comfort when they will would they walk so disconsolately and cry out of their dark troubled souls as they do but then even earthly comfort to take delight in the lawfull contentments God doth allow us to take delight and joy in these corporal mercies this is also from God Eccles 2. 24 26. Eccles 3. 13. Eccles 5. 18. You see the Wiseman affirmeth it often That a man cannot take any joy or delight even in those lawfull things unless it be given him of God All comfort then of all sorts ariseth from him But let us consider the way or manner of Gods comforting For as it is a great and profitable Question to examine How God doth convert and sanctifie so also how he doth comfort And First You must lay this foundation That God doth comfort two wayes either immediately when he doth by himself work upon the soul Or mediately when he comforteth by such means as he hath appointed thereunto Let us then in the next place consider What are those immediate workings of God upon the soul whereby he maketh the heart joyfull For David Psal 4. saith God had put more joy into his heart then any man can have in the abundance of all temporal mercies And First Therefore God doth comfort by illuminating and opening the understanding and opening the understanding to know and see the grounds and reasons of comfort And certainly this is of great conducement to have the heart comforted when the understanding is rightly convinced of the grounds of comfort For as the dark night is apt to beget fears and terrours so darkness in the understanding is a great cause of all that terrour and disconsolateness which Gods own children may many times lie under So that as God in conversion and humiliation for sinne begins with conviction upon the heart so also in consolation and comfort The great impediment to a godly mans comfort is want of spiritual knowledge and conviction about the causes of comfort As it was with Hagar in the wilderness she sate weeping for her child and gave over all as desperate till God opened her eyes and made her see a fountain Thus the broken heart judgeth it self in a wilderness destitute of all comfort seeth nothing but matter of despair and damnation till God enlighten the understanding about comfortgrounds in the Gospel As for example when the Spirit of God enlightens us to receive comfort it giveth us the eye salve 1. To look upon Christ revealed in the Gospel as the full cause and ground of all our comfort as well as on sinne Generally the people of God in the first workings of the soul look upon nothing but their sins behold nothing but sinne but God will not let them alone in this agony he enlightens them further that they shall see Christ as well as sinne the Gospel as well as the Law he giveth them eyes to behold the brazen Serpent when stung Hence the Spirit of God John 16. 9 10. doth not only convince of sinne but of righteousness also The Devil he indeed moveth in those troubled waters of thy soul and would keep thee off from Christ as the Disciples did the blind man but the Spirit of God will not leave the soul in these wounds in these straits but doth carry him up from the mount of cursing to the mount of blessing And certainly the wise men could not more rejoyce to see the starre than the godly heart doth to behold Christ after the storms and tempests in his soul Hence the Apostle Gal. 1. calleth it The revealing of the Sonne in him This then we are inabled to do by God not only to know sinne in the terrour and sting of it but also Christ in his fulness and excellency How was Paul affected with this 2 Cor. 2. 1. I desire to know nothing but Christ crucified This therefore is a special work of God to make us look with both eyes to make thee see sinne as well as Christ and Christ as well as sin 2. As God doth convince the soul of Christ what a full and glorious Saviour he is so also in the second place Of our duty to receive him and to lay hold on him And this is a further step to comfort when God doth so farre open the eyes as to see not only a full and sufficient Christ but also that it 's a duty in particular to apply this Christ and to rest upon him for comfort and salvation This is a further discovery still Paul said Gal. 2. Who gave himself for me and loved me And Thomas said My God and my Lord. It is one of the blessed truths discovered in the Reformation out of Popery That it is not our duty to believe in the general onely that Christ is a Saviour but to rest on him also for the pardon of my sinnes That this is the Faith that justifieth That this is most acceptable and precious unto God That unbelief not only in the general but as it faileth in this particular in not applying in not appropriating Christ to the soul is that which will damn a man Oh then what blessed and comfortable light is that which God bringeth into the soul when he shall make thee see that though a sinner though burdened though unworthy yet it 's thy duty to go to Christ to be eased That he commands thee with that woman not only to touch the hem of his garments but to lay hold on Christ himself This particular faith is that which the soul is hardly convinced of Though others may draw nigh to Christ yet may I But he cometh at last to be perswaded of this truth 3. God comforts by enlightning the mind that a comfortable joyfull life arising from peace with God is a most acceptable thing to God that it brings honour and glory to God and that on the other side to walk heavily and in a dejected manner is to dishonour and reproach God That God doth not only look to our gracious walking but also to our comfortable walking and that we demonstrate the Kingdom of Heaven to be begun in us in joy as well as in mortification Rom. 14. 17. The Kingdom of God is righteousnesse and joy in the holy Ghost You see Joy as well as Righteousnesse The children of God they are not quickly perswaded of this they think such as they are may not walk comfortably It 's not for them to rejoyce but at last they come to see that they were sinfully kept up by slavish fears and servile dejections that the Kingdome of God requireth Consolation as well as Sanctification Thus you see the first general way how God comforteth viz. by enlightning the mind Secondly and principally God comforteth By preparing and fashioning the heart by making it
we look we are in strong pangs and agonies of soul The Devil also taketh his opportunity then to cast in all his fiery darts Thus when the soul of a man is filled with fear doubts seeing no way but hell and damnation at such a time God comes in with his best wine then God delights to speak to the heart of such Psal 94. 19. In the multitude of my thoughts within me thy comforts delight my soul The Hebrew word signifieth perplexed thoughts like boughs on a tree intangled one with another that a man cannot part them such were his thoughts so intricate so enfolded one within another that he knew not what to resolve on what to determine yet the comforts of God did refresh his soul Thus new converts have many times more comfort then ever they shall have all their life time they needed them most then Again When the people of God have any great props and supports of comfort and joy taken away from them then commonly God comes in with more than ordinary comfort This makes him to be styled The Father of the fatherlesse and Judge of widows such who need help and comfort most When David was in danger of losing his life and Kingdom and that by his unnatural rebellious sonne Absolom when Shimei reviled him when he fled up and down with his Army with ashes on his head weeping and wailing as he went up the hill yet even at that time Psal 4. 6. he saith God had put more gladnesse into his heart then they could have in their harvest joy So the Disciples when they were to be parted from Christ he was not to be corporally present with them upon this how greatly did sorrow fill their hearts What should the sheep do without their Shepherd the Chickens without their Hen Yet saith our Saviour I will not leave you comfortlesse John 16. Christ would send his Spirit a Comforter in his room Thus you see Gods way when he taketh away the comfort of an Husband a Father a Friend he will be in stead of all these to us Those conditions which we thought would have broken our hearts he made even joyfull to us Lastly When God calleth his people to any high degrees of self-denial even to Martyrdome it felf then as their grief and fears would superabound so also their joyes ond comforts will be above them The Martyrs never felt such joy and delight in all their lives time as they did in a dark dungeon and in the flames of fire Therefore Gods children should not sinfully torture their souls with thoughts what if God should call them out to suffer to be imprisoned to be burnt at the stake Oh they should deny Christ over and over again prove wretched Apostates They must not judge thus according to their present disposition but remember that God will proportion strength and comfort to their exercises and give them Giants strength if he lay a Giants burden on them Fourthly God doth not only do good to his people in giving them joy but to shew how ready and willing he is the Scripture saith That it is a joy to God to do any good for us he rejoyceth to bestow his mercy upon us This is spoken after the manner of men to denote with what willingnesse he vouchsafeth his favours to us See what a wonderfull expression the Prophet useth Zephan 3. 17. while God is said to be in the midst of his people saving of them even because he doth thus he is said To rejoyce over them with joy to rest in his love and to joy over them with singing By this we see that while God giveth us grace and other mercies whereof joy is a chief one he himself rejoyceth therein Even as Aristotle observeth of a liberal man That he takes more joy in giving than he that receiveth the benefit can do in receiving of it God then giveth thee grace and joy not unwillingly not difficultly but he himself rejoyceth in making thy heart joyfull See a sweet place to confirme this also Isai 61. 5. At the Bridegroome rejoyceth over the Bride so shall thy God rejoyce over thee Fifthly This joy God giveth believers is a spiritual joy Worldly joy is like the culinary fire which goeth out if it have not daily fuell but this is like the elementary that needeth no pabulum but continueth of it self without such additaments Though friends die though the creatures break under us yet this joy abideth the same still It is a spiritual joy because seated in the spiritual part of a man most So that we do not speak here so much of a sensible bodily joy but of that which is rational and seated in the soul It is true when the soul is greatly affected by way of sympathy and redundancy it doth overflow even to the bodily part of a man also but the Subject wherein this joy is immediately and properly seated is in the soul and heart of a man Hence it is that the heart is so often said in the Scripture To rejoyce in the Lord which is the mind and the will Therefore as a godly soul may truly repent when yet it cannot shed bodily tears so it may truly rejoyce when it hath not a bodily gladnesse upon it So that as the Wiseman saith of carnal laughter that even in that the heart may be sad So also though in bodily sadnesse yet the conscience of a man may have great tranquillity and joy It is also a spiritual joy because the motives of it are chiefly from spiritual objects It 's joy in the Lord and joy in the holy Ghost Luke 10. 10. Our Saviour commanded his Disciples Not to rejoyce in that they could work miracles and cast out Devils but because their name was written in Heaven It 's spiritual also in its operations For whereas worldly joy enters into men as the Devils did into the Swine hurling them headlong into Hell This makes the heart more active more fruitfull It 's like the Spirit to Ezekiel's wings like the wind that made the dry bones gather together and live It 's like Elisha's fiery chariot mounting him up into Heaven whereas grief and sorrow are like the wormes that eat into the wood and devour the strength of it Lastly This joy is given by God to believers though formerly great and grievous sinners For we might think such as have been the chiefest of many thousands in sinning and blaspheming against God though God should have pity and mercy upon them yet he should never give them any comfort in this life You would think their former lusts pride uncleannesse and excesse of riot should be like a mill-stone alwayes about their neck They should go mourning to the grave never able to remove their sinnes out of their sight but thinking they pursue them as close every moment as Asahel did Joab to damn us Yet even to such after God becomes reconciled with them God it may be giveth more comfort than to others Great
mercy his comforts are great comforts Though thou art not worthy to have such yet it beseemeth Gods glory and greatnesse to give such Wonder not then at the supports and comforts which Gods people may have even in the Whales belly where there seemeth to be no hope For consider who it is that giveth them from what fountain they flow even the Lord Christ the fountain of all fulnesse for his people and then you will say Our cruce is too little to receive all the oyl he could create for us So that the afflicted soul hath this encouragement in prayer Lord I ask no more then a great God is able to give though I am unworthy to receive it yet thou art worthy to be exalted as the great God who can as easily give great comforts as little comforts God can as easily give an Ocean as a drop Secondly It belongs to the faithfulnesse of God in his Promises to make comforts abound where sufferings For by what reason God out of his faithfulnesse will give any support at all by the same reason he will double and treble his consolations as need requireth It is a rule among the Schooles Sicutse habet simpliciter ad simpliciter ita magis ad magis maximum ad maximum Now then as God hath promised and ingaged to support under sufferings so also as these do abound his comforts must abound otherwise his people would be overcome by their temptations which is against his Promise For as such a degree of heat will not warm cold water unlesse it be made more intense so neither will comfort simply unlesse made more and increased serve against grievous afflictions An ordinary boat would not be like the Ark when that deluge of waters did overflow This support this joy thou hast now would not serve if God should exercise thee with greater tryals The widows food of Sarepta might have served her in an ordinary way but when the famine came and no supply could be had then her stock would quickly be spent Therefore urge God and say Lord if thou bringest me in a wildernesse thou wilt provide Manna for me by what reason thou givest me any comfort give me more now that my sufferings are more Thirdly If God should not increase the strength and comforts of his people according to the increase of their afflictions then he who is the fountain of all pity and wisdom should be exceeded by man who is but a cistern receiving from this fountain For such is the care and compassion of a man to his beast that he will say no more burdens on it then it can bear and when he puts it to more labour he giveth it more meat to strengthen it Now shall man do thus to his beast and not God to his Children So the Artificer the Refiner of gold when he throweth his gold into the fire he lets it be no longer then the drosse is purged away it shall not stay a moment longer then will serve for the preparing it to excellent use And shall not the great God of Heaven use such wisedom to his people when in afflictions which are called their fire to try them Lastly If God should not give proportionable comfort in sufferings his glorious end would not be obtained in bringing these upon us For these are to demonstrate and draw out our graces That we may be more then conquerours Rom. 8. And That we may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 1 Cor. 10. more then bear It is not enough meerly to conquer afflictions but we are more then conquerours For there is no conquerour but hath some losse but the Children of God lose nothing for they are advantaged every way both here and hereafter So that as their sufferings are an effect of their Predestination thus also their support and consolation floweth from the same fountain Shall God as the Authour of grace be more deficient in his works then as he is the Authour of nature If then in the course of nature we live and move and have our being yea every thing hath a natural delight and facility to its works of nature shall not the godly in the exercises of grace which are most put forth in the times of trouble God will provide that all thy sufferings shall not be in vain But you may say Have the people of God in their sufferings alwaies such overflowings of comfort Are they not many times afflicted without and destitute within We have answered this heretofore informing that Job yea Christ himself had sufferings without and sufferings within Their afflictions did abound but their joy did not We distinguished and explicated that case only we shall now give some Reasons why God at least for a time may leave a suffering people without consolation because then they were omitted As First God in thy troubles may deny thee comfort to teach thee that they are his gift This cooling wind bloweth when he pleaseth We might think that comfort was our desert that God could not be just to leave us without it when it is for his cause we are troubled but God will let thee know that when thou hast suffered to the utmost thou hast but done thy duty God is not beholding to thee And therefore if he giveth thee these cordials know it 's of his mercy thou hast not merited them And when thou hast them receive them thankfully Secondly Doth God deny thee thy desired comforts consider whether thy sinnes have not deserved it For although thou sufferest for him yet it may be much unbelief much impatience much frowardnesse hath risen in thy heart now these misty foggs will obscure the glorious beames of his favour God is ready with his comfort but thou art indisposed Thy heart is like an untuned Instrument and so there cannot be any melodious sound Thirdly If thou hast no comfort it may be God delayeth and puts off that so they may be the more welcome when they do come Thus God doth not answer prayers presently that when the mercy doth come it may be the more esteemed Christ delayed to raise Lazarus that when he was restored to life the mercy might be acknowdged the greater When Paul and his passangers for a great while had not seen the Sun this made them rejoyce the more when they did behold it Fourthly Doth God deny thee comfort it may be it is to try whether thy obedience be pure Whether thou wilt serve him though he giveth thee no wages Comfort is for our refreshment it is to encourage us We like Children cannot live without these breasts now if denyed these though we have a stone for bread yet thou wilt not give over suffering for Christ then thou shewest thy self upright indeed For we are apt to look to consolations more then duty to regard comfort more then obedience Now when thou canst say O Lord I will not repine I will not be weary of righteousnesse or deny the Name of
than Christ Oh say I find my heart so inordinate so glewed to these dear relations I have I find them so cleaving to my heart that much prayer faith and meditation cannot cast them out What a shame is this I look upon the Martyrs I see wives children estates goods were nothing Christ was all Heaven was all Oh how unworthy am I to be compared with such glorious servants of Christ I have not the Martyrdom of the heart and how then can I endure that of the body SERM. LII How Salvation is promoted and advanced by our Sufferings for Christ 2 COR. 1. 6. Which is effectual in enduring of the same sufferings which we also suffer WE are now come to the third particular in this Text which is the amplification of the end specified of the Apostles sufferings especially the latter viz. Salvation which Salvation is effectual Wherein we may take notice 1. What is attributed to Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The manner how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in enduring with the object of the same sufferings We also suffer I shall at this time only consider the Attribute or what is predicated of our Salvation it is effectual The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is contested about Some especially Estius is very industrious to prove that it should be rendred passively Thus which Salvation is wrought And it is true indeed among prophane Authors the word is used passively but in the New Testament in some places it must needs be rendred actively For whereas the word is used four times in the New Testament in all which places we translate it actively yet he contends for the passive sense as Gal. 5. 6. Faith which worketh by love he will have it which is wrought by love Whereas Vasquez granteth it may be rendred actively So Jam. 15. 16. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we translate The effectual prayer he would have the prayer wherein the Spirit of God doth so powerfully move us that we are acted rather than act Even as afterwards in the Church those who were possessed by the Devil were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But though in this place he may argue something probably yet in the two other places Ephes 3. 20. According to the power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which worketh in us Col. 1. 29. Striving according to his working 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which worketh in me mightily Here he cannot with any colour understand it passively It is true there is another word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is in the active sense used so 1 Cor. 16. 9. Heb. 4. 15. but that doth not hinder but that this in the middle voice may be rendred actively Certainly though Greek Authours do not yet the Apostle useth the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 actively as 2 Thess 2. 13. The Mystry of iniquity worketh For whereas the same Estius would have it passively It is wrought or is in agitation that is no wayes probable for 1 Thess 2. 13. the word of God is there said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It effectually worketh in them that believe So also the word is used actively 2 Cor 4. 12. and Rom. 7. 5. It is not then necessary that the word should be used passively Hence Erasmus and our Translators render it actively it is effectual yet I rather joyn with those that think it more genuine to understand it passively in this place Which salvation is wrought by patience in afflictions And this is consonant to other Texts of which I shall instance in one afterwards Certainly Chrysostome aggravateth the passive signification he did not say saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet the active sense if it be retained cometh to the same purpose with the passive For the Apostle contends that by afflictions for Christs sake our salvation is advanced Salvation puts forth it self and thereby is more exalted by these sufferings which certainly must be of unspeakable comfort to think that by these I am the more prepared for Heaven and my glory will the more increase Only you must remember alwayes that these sufferings have no causality or meritoriousnesse in them it is onely the gift and grace of God hereby to increase our blessednesse for after all our sufferings we are unprofitable servants and might be thrown into hell Observe That the salvation of believers is promoted and advanced by their sufferings for Christ Let none with Simon the Cyrenean be compelled to bear Christs crosse let them not grudge and repine thinking they suffer more than Christ will ever make them amends for that they are losers by him for no lesse than eternal salvation is exalted hereby thou hast gold and precious stones for parting with this earth The Text I promised to confirm this truth and is a parallel with mine is 2 Cor. 4. 17. where the Apostle sheweth the unspeakable benefit that we have by our afflictions for God Our light affliction which is but for a moment worketh for us a farre more and eternal weight of glory It is but a light affliction light in comparison of hell torments Are thy sufferings like to the sufferings of the damned in hell yet thou hast deserved them And then light in comparison of the weight of glory There is no proportion between that everlasting blessednesse and thy afflictions If thou shouldst for millions of years endure such torments as the Martyrs did yet that was not equivalent to one hours being in Heaven Again he saith It is but for a moment All thy afflictions are not eternal afflictions Thou shalt not for ever and ever be thus in a suffering condition compare it with eternity It is but a moment Now these afflictions thus diminished by him do yet work for us an exceeding and eternal weight of glory Oh the goodnesse of God not the merit of man that blesseth such contemptible things with an everlasting reward It is true the Papists do most arrogantly from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferre that afflictions have a causal and meritorious influence upon our salvation that we are to abhorre such thoughts as that we should have Heaven Per modum eleemosynae but coronae Not by way of alms but by way of a crown for our striving and conquering But let men presumptuously dispute this in their Books when they are to give up an account to God and to stand before his barre they will then plead mercy and not justice but the Word doth not signifie causality onely that order God hath appointed that by these sufferings we shall come to glory And indeed to inter any causality or merit from that Word would be plainly to derogate from the Apostles intention which is to shew the great disproportion that is between these light afflictions and that eternal glory there is no equality between them whereas if they had a meritorious causality there must be a condign proportion between them But let us pursue this comfortable Doctrine
worm that eateth up all thy comfort breed in thy own breast Is not thy destruction from thy own self Certainly if any thing this may stop thy mouth and quietly compose thy soul But Secondly Not only the apprehension of thy guilt may thus rebuke all storms within thee But the consideration of Gods goodnesse and mercy is admirable that doth thus alter and change the nature of these afflictions that are upon thee For whereas thou mightst have been suffering for thy sinnes thou now sufferest for God and a good cause Whereas they might have been a curse now they are made a blessing whereas they might have administred all sorrow and bitterness now thou art to account it all joy when thou fallest into divers temptations give not over sucking of this honey-comb till thou hast got all the sweetnesse out of it God maketh this crown of thorns a crown of gold That which might have been a stone is turned into bread The fruit of thy sinne is made a priviledge and an honour Hence the godly have alwayes looked upon their sufferings as a blessed thing as eminent expressions of Gods love to them Hence in all their troubles they have been more prepared and purified to blesse God As Bels cast into the fire do afterwards make a sweeter and clearer sound so that this is encouragement enough to consider how God changeth the nature of these troubles the fruit of sinne is made the fruit of Gods love to thee and also of righteousnesse to thy self Thirdly Be not dejected under sufferings for God but rejoyce with patience Because God will be with thee thou shalt have the presence and assistance of Christ and then Christ being in the ship with thee thou canst not suffer shipwrack Paul speaking of that admirable and strong constitution of grace whereby he was able to endure heats and cold he could abound and he could want be changed from one extream condition to another and yet be the same in heart and affection he addeth He can do all things through Christ that strengthneth him Phil. 4. 13. Thou hast the same power with Christ in some sense what he can do thou canst do as a little child inabled by a Gyant can do what the Gyant can do I can do all things Paul hath a kind of Omnipotency If then the troubles thou art to combate with were too strong for thee such as would overwhelm thee then thou mightst be impatient and discontented but be quiet and wait for the power of God See also how notably Paul speaketh to this 2 Cor. 12. 10. I take pleasure in my infirmities in reproaches in necessities For when I am weak then am I strong And vers 9. Gods strength is said to be perfected in Pauls weaknesse most gladly therefore will I glory in my infirmities that the power of Christ may rest on me What wonders and paradoxes doth Paul speak His words are miracles he will most gladly glory and rejoyce in all his reproaches and why Because hereby Gods power will be the more manifested Thus you see great ground for patience because Cods power will come in and that very seasonably you will have grace to help in time of need Heb. 4. 16. The Pythagoreans called God Ipsam opportunitatem Oppornunity it self because he did alwayes come in seasonably to help How much more may Christians put forth their patience and faith in this particular Thou art sure to have his gracious power and assistance and thou art sure also to have it in the best season and most opportunely Let not then impatience so trouble the waters of affliction and bemud them that thou canst not see the face of God shining upon thee and his arm stretched out to help and deliver thee Fourthly As you have need of patience under these exercises So let it have its perfect work because of the unspeakable good that will redound to thee hereby If this be duly weighed thou wilt blesse God for thy sufferings more than for all thy mercies and outward safety thou wilt see that to lose father and mother and life it self is to winne them God doth by these sufferings bring in Novum inauditum modum salutis interire ne poreas a new and unheard of way of safety by making thee to die that thou mayest not perish We might heap up many places of Scripture that demonstrate the benefit of such sufferings So that the opinion of the Gnosticks which Tertullian confuteth was directly opposite to Scripture It seemeth the Gnostick was an hater of Martyrdome and accused Christ of severity and cruelty for requiring such things at the hand of his followers he thought Christ was injurious to his people if he expected such hard things from them but this made them charge Christ thus foolishly because they did not consider that those sufferings were advantages that it was no more a losse to the godly then it is to the grains of corn when thrown into the earth and die as it were there unlesse you do so to the corn it cannot bring forth fruit Thus the godly except they are thus afflicted except they have these tryals they are great losers and that in a two-fold respect For 1. Their spiritual good is promoted by the patient enduring of afflictions Our Saviour cals it John 15. The purging of the Vine that as the cutting of the luxuriant branches do not hinder but increase the fruit thereof Thus also do these tribulations they are like razors to cut off all superfluities and therefore compared so often to the fire which doth consume the drosse and make gold more purified Art thou then impatient because God taketh away thy corruptions from thee because he applieth such remedies that will kill thy lusts and make thee more believing and more heavenly minded Do you not see the diseased person under the Physicians care though for the present under austeer remedies The person complains and cries out yet afterwards when by this means he cometh to perfect health then he thanketh the Physician and rewards him Now all thy afflictions and tribulations for Gods cause are medicinal It is God the wise Physician that commandeth thee to be thus let blood Fear not therefore neither faint under it this is the way God taketh to sanctifie and cleanse thy soul this winnowing will deliver thee from thy chaff these bitter pils will kill those worms of pride vain-glory and other lusts within thee 2. It 's not onely thy spiritual good here But thy eternal good hereafter that is promoted by these sufferings It 's the salvation of thy soul that is interessed in these troubles so that thou art to be afraid as it were lest if thou art without these here thou shalt be without salvation hereafter Christ hath promised so much to him that shall lose any thing for his sake that it must be high Atheism not to believe it And if thou doest believe it and yet hadst rather have present pleasures
behalf It is good to consider how earnestly Paul though so eminent and choice a man in holinesse doth desire the prayers of others and therefore when he had spoken of that confidence he had in God who as he had so also would for the future deliver him he addeth vers 11. You also helping together by prayer for us as if none of those great mercies Paul looked for could be brought forth but by the help of their prayers This then is that which maketh the godly desirous that others who fear God may know how it is with them what temptations they lie under what afflictions they grapple with that so they may have the effectual fervent prayers of a righteous man which availeth much Though the prophane deride and scoffe yet the prayer of any true godly man is greatly to be valued and much to be desired Secondly As such are thereby provoked to pray to God for them so when God shall mercifully deliver them and turn their afflictions for good then they will also be encouraged to blesse and praise God also in their behalf and thus more glory redoundeth still to God Thus also the Apostle vers 11. declareth That by the meanes of many persons thankes may be given to God on our behalf Thus you see no Christian is to live to himself but it is his duty to be praying to God for others and praising God in the behalf of others but how little are the people of God exercised in these communion duties How little zealous in prayer for others but farre more negligent in the praises of God for others When doest thou blesse God for the mercies deliverance vouchsafed to the afflicted Saints of God as if they were thy own This publick affection is greatly wanting in believers who do not consider they are of the body Thirdly By knowing the afflictions of others and their holy deportment under them thou mayest thereby learne patience zeal heavenly mindednesse and many other graces Afflictions are Gods schools and that whether on thy self or on others How much patience may we learn by the afflictions upon Job Thus James 5. 10 11. The Prophets who spake in the name of the Lord must be taken as an example of suffering affliction and of patience and ye have heard of the patience of Job How greatly did the waves of God passe over his head No Martyr as Chrysostome amplifieth it came near Job in all their sufferings and therefore the holy Ghost thought fit to have the History of Job recorded that all might know and learn by it Be not then a stranger to the sufferings of Gods people but inform thy self about them to imitate their graces to be encouraged to do the like when God shall call thee to fight his battels But you may say What use can be made from the preaching about such afflictions which Paul and the other primitive Christians suffered from Paganish and Heathenish enemies We have no Neroes or Diocletians neither are we called to prisons and Martyrdome To what purpose is it to preach of sufferings to those who live in all quietnesse and freedom What use or good improvement can we make of it Therefore it is necessary to answer this Objection And First By the same reason you may say To what purpose did the Spirit of God cause this Chapter to be written with many other passages of the like nature which treat of afflictions and that from Pagans Certainly though we be not for the present exercised as they are yet the record of this the Doctrine about this is of very great concernment Therefore Secondly Though thou art not called to be a Martyr or to suffer from such enemies yet there is none that will live godly but they shall meet with afflictions one way or other We read of no child of God without his tribulations None can come into Canaan but they must first go thorow a wildernesse They must first with Christ suffer and so enter into glory We told you that there are afflictions of divers sorts There are real and there are verbal afflictions Though thou doest not suffer in thy life and in thy liberty yet thou mayest in thy name and in thy outward comforts There is no man which liveth in a zealous lively manner for God and endeavouring to pull down the kingdom of Satan but the Devil and his instruments will raise opposition enough against him and therefore it is good to hear Sermons about sufferings for Christ For though thy troubles be not such great and bloody ones as the Martyrs have been yet thou art to drink part of this bitter cup The Lord he hath given thee a portion in these tribulations and truly there is not the least affliction befals us in the way of God but if God did not preserve us and keep us by his grace we should sinke under it The frowhe of a man the fear of a mock is enough to discourage us from our duty if God doth not corroborate us If therefore the world doth not hate us if that be not a professed enemy to us we may justly doubt whether we be the Womans seed or not rather the Serpents seed Seeing therefore thou hast thy tribulations more or lesse and that for righteousnesse thou mayest improve this truth for thy edification Secondly What though the Church of God meeteth not with persecutions and troubles from Pagans and Heathens yet those it suffereth from such who pretend to Christ and judge it special service of God so to afflict them have a sharper sting in them What miseries and bloudy cruelties have not many godly Protestants suffered from Papists who yet glory that they only are zealous for Christ that others are blasphemers and enemies to Christ and therefore ought to be punished with such severe censures Now may not such Martyrs and sufferers receive as much comfort as if they had been persecuted from Heathens Yea doubtless for in some respects their suffering is the greater and their constancy the more admirable When the holy Prophets were stoned to death by the people of the Jews that yet thought themselves to be the onely people of God this did not diminish but aggravate their glory The patience of Abel was more admirable in being slain by his brother Cain then if it had been by a stranger If therefore thy sufferings arise from such who highly pretend to the glory and truth of Christ Be not despondent for thy crown of glory will herein be greater than if it had been from open adversaries Hence it is observable how remarkably the Scripture speaketh of those who suffered by Antichrist Rev. 13. 10. Here is the patience and the faith of the Saints which is again mentioned Rev. 14. 12. A true Christian suffering from false Christians hath not the promises of God obscured or diminished hereby to him but rather enlarged for God considereth both from whom it is thou art troubled and the cause why and the
the person of a regenerate man because he cals himself carnall and yet this Authour though of the same judgemen with them will by a naturall man understand a babe in Christ or a weak Christian The Apostle I say making this distinction between these two saith The naturall man receiveth not the things of God because they are spiritually discerned Now there must be alwayes some proportion between the faculty and the object The eye cannot see musick nor the eare heare colours nor doth a Beast understand reason but then the spirituall man having received the Spirit of God he judgeth all things and such have the mind of Christ There is then that Heavenly and holy wisedome which if we receive from above if we plow with this Heifer we are able more exactly and certainly to judge of Gods proceedings then otherwise we could do for as God giveth it to his people to understand the mysteries of the Gospell when they are hid from other mens eyes so to the godly it is impart given to understand the wayes and workes of the Lord that thereby they may prevent those delusions or deceits which otherwise they are lyable unto Whereupon it is that because in this particular as well as in other we know but in part we have heavenly wisedome but in part Therefore it is that we do so often miscarry As in all civill Governement there are arcana imperii secrets of state which only the wise favorite is admitted unto the single and credulous Subject he believeth the pretences and appearances of things Thus God also though in a wise and just manner hath his secrets in governing of his Church he proceedeth in such methods that to the judgement of flesh and blood do appeare very improbable and unlikely ever to produce any blessed end and hence it is that the carnall wise men of the world are so often taken in their own craft and wherein they deale not only proudly but wisely God is above them whereas if they had understood the method of Gods proceedings they would not have been found so foolishly to fight against God but the godly have Scripture wisedome and prudence and therefore are not wholely in the dark but while they follow them are kept from those bogs and pits which others are very ready to fall into we may instance in some of those Divine Maximes of state As 1. The understanding of this truth will prevent much false judgment viz. When we consider that God delights to carry on the great things of his Church in a contrary way to humane thoughts and expectations let us instance in that main foundation of all our comfort and duty Christ Crucified with the benefits and effects flowing from him Was not this the master piece of Gods wisedome and power and mercy yet how contrary and unsuitable to the judgement of flesh and blood for God to be made Man and Man not in a glorious externall way as the great Potentates of the world but in a most abject and ignominious way and then by such an accursed and reproachfull death to procure our pardon of sinne and acceptation with God it hath so much absurdity in it to flesh and bloud that to the Jewes it was a stumbling block and to the Gentiles foolishness Non pudet quia pudendum omnino credibile quia prorsus impossibile What the thoughts of men were about Christ while working out our redemption appeareth Isa 13. 2 3 4. There is no beauty that we should desire him he is despised and rejected of men we did esteem him smitten of God So that generally all the Nations of the Jewes were deceived about a Messiah yea the Disciples themselves were full of prejudices in this Point This then is Gods way to do the great things of his Church in a super-humane way So that even then when the things themselves are not super-naturall yet the manner of accomplishing them is wholely above nature What therefore God speaketh in one case to his people about the pardon of sinne Isa 55. 8 9. is true in all the rest of Gods administrations My thoughts are not as your thoughts For as the Heavens are higher then the Earth so are my wayes higher then yours By this it is plain that a Dwarfe is as able to reach to the Heavens as we are to comprehend Gods wayes so that whatsoever God doth for thee whether body or soul it is a mystery All will be wonderfull and marvelous in thy eyes As he said that was not worthy the name of eloquence which did not beget admiration in the Hearers So the Lord accounteth of nothing as beseeming his Majesty which may not put the soul in admiration possess thy soul with this principle and thou wilt not be often in thy complaints I looked for this and hoped for that but God hath taken away that I never dreamed off 2. Another Rule is That when God hath promised to do any thing for his people yet he doth for the most part seem to go contrary to it especially at first as when Abraham was promised a great Posterity David a Kingdome they met at first with nothing but what did make against these so that his providence did seem to gainsay his promise Now if this be not known how quickly will the godly be deceived The world was a great Chaos and confusion before it was made so glorious as now it is 3. This will prevent mistake also when we consider That God doth usually hide himselfe and deny help till every thing be desperate and then he cometh to help When the poore creple that lay so many years and could not be put into the Poole said I have no help then Christ healed him Christ did not provide Wine at the Marriage Feast till all was spent Moses cometh when the â—aske of brick is doubled in the Mount the Lord will be seen Would not this truth alone deliver thee from many conclusions as if God had forsaken thee and would be mercifull no more What if Christ do with thee as that Woman of Canaan to put thee off to call thee Dog Is it not to provoke thy faith and importunity more 4. The Heavenly Artist remembers this Rule also That God will sometimes alter his ordinary wayes do things because of his soveraignty and prerogative What Disputes and different thoughts had Job and his friends about Gods dealing with him in his particular wherein both Job and his friends were at a loss only Job spake more rightly then they Yet God discovereth his greatness and Najesty to Job thereby informing of him that he did not sufficiently consider his own weakenesse and Gods infinite greatness 5. And lastly God delights to put his people upon a life of faith and that in temporall and spirituall mercies The just shall live by his faith This faith doth exalt God and debase man now saith and sense they are opposite one flyeth up to Heaven the other crawleth on the ground and therefore
Gods promise to doe such things for us yet if he had not the supreame power to order and worke all things when he pleaseth but were subordinate to some higher power then we could not trust in him Hence we justly charge the Papists with Idolatry for trusting in the Virgin Mary whom they call their hope in prayer as also in the other Saints For although they would elude by a distinction of trusting in one as the primary efficient cause and in one as a secondary and instrumental cause in which latter sense they onely trust in the Saints as they would perswade us yet that is against the very nature of divine trust which must have for its object onely that which is supreame and omnipotent So that unlesse they will distinguish of a primary God and a secondary God they cannot so distinguish about trusting in the same manner Even as it is with the other act of faith as it giveth a divine assent to any truth The Schoolmen generally say That the Ratio formalis fidei is Revelatio Divina and Suprema veritas So that we cannot with a Divine Faith believe upon any thing but a Divine Testimony Thus it is in this other act of faith which we call trusting It must be a Divine Promise a Divine Power else we cannot put this holy and divine trust in it As therefore the Psalmist said Some put their trust in their horses some in chariots but we will trust in the Name of the Lord Psal 20. 7. Thus let us Some trust in Angels some in Saints some in great men in wise men but we will trust in the Lord. From hence also it is that we do clearly confute the Socinian who denieth the Eternal Deity of Christ For if Christ were not God if he were onely the best of creatures yet as a creature it would be unlawfull to trust in him we should be guilty of great Idolatry to put confidence in him Now it is plainly a duty to trust in Christ as well as in God the Father Romans 15. 12. Though the root of Jesse yet in him shall the Gentiles trust and that is because he is not a meer man but God as well as man Ephesians 1. 12. So they are called The first fruits of Achaia who first trusted in Christ This then is a plain demonstration of the Godhead of Christ because it is our duty to trust in him You see by all these glorious properties in God which are the full reason of our trusting in him that it is not lawfull under any nice and subtil distinctions whatsoever to put our trust any where but in the Lord. Secondly As God is the object in whom we trust So the matter for which we are to trust in him is all the good things we want There is not any one mercy whether for soul or body but we are to trust in God alone for it Now the good things we want empty themselves in two streames The spiritual mercies and the temporal mercies and we are to trust in God for all these There is not a crumme of bread or a drop of drinke but we are to trust and depend on God for it We are not to trust in our labour in our barne and store but are to lie in prayer at the throne of grace every day as Lazarus did at Dives his gate even for a crum of spiritual mercies and they are of many sorts 1. That which is the ultimate and last end of all grace and holinesse here which is Eternal Life and Everlasting Glory The trusting in God for this is that which should keep up our hearts in all the streights we are to meet with 1 Corinth 15. If we had hope onely in this life saith the Apostle we were of all men most miserable So Titus 1. 2. and 3. 7. there is the hope of eternal life The trusting by faith and by hope are of so near union that one may well be brought to confirme the other Now let a Christian be frequently putting forth these vigorous trustings in Christ for everlasting glory what heavenly joyfull and undaunted resolutions will it work in him 2. There are mercies that are the meanes to lead to this end such as Justification and Sanctification of our natures daily remission of sinnes and a daily preservation in the state of grace that we may never fall away For these things we are certainly to trust for at Gods hand We have Gods promise for these things and who dare question whether God be thus able to keep us to salvation or no Thus remission of sinne is by faith in his blood Rom. 3. Yea the life of a godly man as to his spirituals and supernaturals is wholly in this trusting Thus the just you heard liveth by his faith And Paul professeth aloud That the life he did live Galat. 2. 20. though in the flesh was by faith in the Sonne of God Oh that this spiritual truth were received and digested more by the godly Doe you not look more into your selves then up to God Doe you not more live in the thoughts of your owne graces than of Gods promises Truly the right improving of this Doctrine about trusting in God it would be like Solomon's North-winde to blow away the rain to dispell all sinfull sorrow SERM. LXXII What is required in our trusting in God ex parte subjecti And of the excellency of this grace 2 COR. 1. 9. But in the Lord. WE are treating of this choice and necessary duty of trusting in God and severall things have been spoken to acquaint us with the nature thereof we proceed therefore and as we have told you what is required ex parte objecti to cause this trusting in the Lord from the next place let us declare what is ex parte objecti necessary to this duty And for the explicating of that there are these things concurrent to our trusting in the Lord. 1. There must be a serious and powerfull apprehension of our own inability yea and of the weakness of all Creatures to help us or to do good to us for till this foundation be laid that all power wisedome righteousness and whatsoever the Creature can affoard is but a shadow a reed that can do no good at all it is impossible that we should trust in the Lord. So that by this we may see the difficulty and rarity of this grace for how hard a matter is it thus to be affected about all the meanes that are in the world about all the Creatures we do injoy to look upon them but as those Instruments of Musick which cannot sound any longer then they are blown into How difficult to possess our soules with this principle to look upon thy self and all Creatures no otherwise then the poore creple that lay by the Poole side that could not at all help or move it self That do behold all things as Sarahs dead wombe or Ezekiels dry bones unless the Lord quicken and give
there be any afflicted with bitterness as I am And is not this thy case Is not thy house a house of mourning for dead fathers or dead husbands as well as others Is not all this from the preventing mercy of God The second chanel in which these mercies may be discovered is In spiritual things And certainly here we may cry out also That they are more than can be numbred For what sinne what temptations what terrours and troubles of heart what wounds and gashes of soul do any of the godly fall into and thou mayest not also be plunged into the same Who maketh thee to differ Why must not the branch ingraffed in insult over that which is broken off but take heed and tremble Is it not because God may break off those also Oh then with bleeding and melting hearts acknowledge and say O Lord what would have become of me if left to such a passion if forsaken in such a temptation Why is it that I have not the guilt the condemnation that others lie under Is it not because thy goodness did keep me Even as David was preserved in respect of that businesâ— of the men of Keilah he asketh of God Whether they would deliver him into Saul's hands and God telleth him they would certainly do it thereupon David will not commit himself to them It is thus often in respect of thy soul if thou go to such a place if thou art put into such a temptation if placed in such a condition or relation God knoweth that this would prove a snare to thee it would be a ruine to thee Therefore the Lord doth so order by his mercy that thou shalt not come into that condition Divines have one kind of grace that they call Gratia praeveniens which doth prevent us it cometh upon us before we have any thought any will or desire about it As God said He was found of those that sought him not And truly such preventing grace we do not only need at our first conversion but all our life long as much as our daily bread Grace must prevent our mind our will our affections otherwise some sinne some lust or other would immediately fasten upon us Let then the godly soul remember what a deep and vast ocean this is of preventing grace the bottome whereof thou canst never dive into As Paul said By the grace of God I am what I am so saith Austin he might have added By the grace of God I am not what I am not It 's the grace of God that thou art not a withered tree a barren wilderness It is the grace of God keepeth thee from Hypocrisie and from Apostasie what a sinner and evil wretch thou art not it is wholly by the grace of God Thirdly Although the godly do thus judge of preventing mercies as well as of positive mercies yet because we are apt to account of mercies by sense and feeling we have hence it is That the godly are exceedingly-forgetfull many times about preventing mercies It is often said We never prize a mercy till we want it How precious is health to a diseased man ease to a tormented man And so also we never account any evil grievous but while we feel it while it is upon our backs and thereupon we are most sensible of such mercies which do take off this burden from us Thus it is indeed because we judge of all things according to our sense but if we did let judgement work then the godly soul would be likewise greatly enlarged for the keeping of evil as well as removing of it The evil we never felt yet because ready to come upon us had not the mercy of God kept it off is affectionately taken notice of by that soul which delights to search out the works of God towards it The godly ought not be so bruitish as to be taught only by thorns or to be like the horse which must have alwayes the bit and bridle Preventing mercy is as real a mercy as a positive one God is as truly good in keeping of evil from thee as removing of it Shall God therefore lose such of his glory and honour because thou wilt judge only by sense Fourthly That therefore the children of God may know It is their duty to go further in the way of praise to God then usually they do Let them consider these ensuing rules concerning preventing mercies And 1. Perswade thy self of this That whatsoever evil thou hast deserved by thy sinnes and is not brought upon thee look upon this as a preventing mercy and be affected wit it as much as with any positive mercy And truly this very particular may be like a live coal from the Altar to warm and purifie thy heart For hast thou not deserved all the curses threatned in the Law As soon as ever as thou hast sinned may not the Law of God immediately challenge thee take thee by the throat and hale thee to hell Well if so consider this preventing mercy of God that keepeth thee from them Mayest thou not truly say remembring the deserts of thy sinne not onely the God who deliuereth from so great a death but also so great an hell and so great a damnation Were not thy heart like a clod of earth like a stone how greatly wouldst thou be affected in this particular saying It 's the Lords mercy I am not in the grave It 's the Lords mercy I am not roaring in hell for the Law curseth me I have transgressed that there is nothing keepeth off the execution of that dreadfull sentence but the meer mercy of God And therefore if thou wert dead and raised again if damned in hell and yet delivered out Would not thy mouth and heart be filled all over with blessing and praising of God Why not then when God keepeth thee out of this destruction every moment It 's observed as the demonstration of Gods great power and mercy that the waters of the sea being higher than the earth yet they are so checked and bounded by the power of God that they do not overflow the earth This is the meer preventing mercy of God Insomuch that Luther said The Inhabitants of the earth are as wonderfully preserved from destruction by the sea as the people of Israel were in their passage to Canaan when the waters stood like walls on both sides And thus it is in any mercy we enjoy if we consider what the Law threatens how that curseth what we have deserved It 's a wonder of wonders that every houre we doe not fall into hell Therefore if thou findest thy heart not affected with these preventing mercies lay this particular close to thy soul 2. Consider That whatsoever evil doth actually fall upon any other in the world and not on thee this is a preventing mercy Is another sick and not thou Is another poor not thou This is a privative mercy For what reason can there be given of thy difference from others but onely
continued yea often to be repeated such as pardon of sinne the daily quicknings and excitings of grace It is true some have of late affirmed that sinne is pardoned from eternity and that we cannot pray for the pardon of it onely we may for the sense and assurance of the pardon But it is absurd to think a sinne should be remitted before committed and therefore as we multiply to offend so God is said to multiply to pardon Do not therefore think it enough that God hath once sanctified thee once justified thee and therefore thou needest not the help and daily succour of Gods grace for if the same grace did not preserve and keep thee which did at first regenerate thee thou wouldst fall into thy old Chaos thou wast once in We do not therefore fall from grace because man of himself if absolutely considered cannot throw himself out of it but because Christ will loose none of his Members and therefore he keepeth them united to him Even as we see it is in regard of the world it is not enough that God did once make it but it is necessary he should conserve and uphold it as Heb. 1. he keepeth up all things by his power hence conservation is called a Creation and they require the same infinite power for the one as as the other Thus it is also in the work of grace in the whole conduct to salvation An infinite power an infinite love must begin continue and at last consummate Thus by these Reasons you see why God that hath delivered doth continue to deliver Use 1. To reprove that unthankfullness and unworthiness which is in most men It is God that daily continueth their mercies to them It 's he that upholds the world He that keeps up the meanes of grace and yet we take these things as if they were so many debts to us How little doth it enter into our hearts to think if God withdraw it if God give but a blast all the world is but as dust before him It is God that hath continued thy health thy strength to thee this day more this week more It 's God continueth thy relations alive had not he done thus all had been broken in pieces before this time Use 2. Doth God thus continue deliverances and mercies then take heed of abusing them to wantonness of not improving them faithfully for God if he continues thy health and life lay it out to the Author thereof if he continueth thy wealth and greatness let not the Devill and sinne have the fruit of it Oh how unjustifiable is it what curses and torments do we deserve if when God continueth our mercies we thereby serve the Devill if the Devill did create thee if the Devill did preserve thee if you did live and move in him then you might pay him out of his own But oh the patience of God that suffereth so many wretched sinners to advance the Devils Kingdome by those good gifts he hath given to them SERM. LXXVII Former Experience should be a sufficient Argument for future Confidence 2 COR. 1. 10. In whom we trust that he will yet deliver In this last Clause we have Pauls confidence in the power and goodness of God for the future bottomed upon his former and present deliverances for were it not the duty of a believer quietly to repose his soul with a firme trusting in the truth and goodness of God he could not live an hour or a day without perpetuall hesitation and anxiety about what might befall him In the words we have 1. His trust professed 2. The matter or object thereof The profession of his confidence is in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom we have hoped Erasmus rendreth in whom we have fixed hope in opposition to that vain moveable and uncertain hope which men have in earthly and transitory things we render it trusting though it be not the same word with that used in the 9. Verse But we told you that faith hath its trusting and hope hath its trusting and these two graces are of so near affinity that they are often put for one another and indeed they both denote some recumbency and resting of the soul upon him whom they trust or hope in So that as we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so also of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 5. 5. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4. 10. Which words denote that hope doth alwayes carry along with it some affections and cordiall adhesion to God So that as we reject the Popish distinction of fides informis and formata we do also of spes informis and formata because the grace of hope doth sanctifie the soul for its respective operations as well as love doth to its proper actings Concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Favorinus saith it differeth thus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is applyed to the expectation of evill things as well as of God although in the Scripture it is hardly used any where but concerning good things Whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is only used of good things the word coming either of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to draw because the things hoped for do draw and allure the soul towards them Among the Latins sperare is sometimes for timere but that is very abusively spoken You see then whom Paul maketh the object of his hope and trusting even God alone So that we may not place our hope in the wisdome or power of men nor in Angels or Saints no not as instrumentall causes to procure us our good we need For a divine hope must have for the motive of it divine truth and goodness divine power and help as well as assenting faith must have divine revelation and authority Besides second causes though causatively concurring to such effects yet because they have both their esse and operari dependently from God and so do not help in and of themselves it is vain to trust in them 2. There is the object trusted for and that is a temporall deliverance For although God himself and eternall glory be the principall objects of our hope and trust yet temporall mercies may be the secondary and less principall as they relate and conduce to this eternall blessedness for some are only to hope for outward mercies as thereby our everlasting happiness may be advanced Now Paul by trusting in God for future deliverances doth thereby suppose that he shall alwayes be in dangers and that though once or twice delivered yet new temptations will assault him But though they do he is not disheartned The sense he hath had of Gods former mercies doth incourage him for the future for seeing God doth help his people because they are in misery because they are his and he stands engaged in promise to them These Reasons being perpetuall and alwayes the same no wonder if Gods mercies and deliverances likewise be continuall Observe That the
although we are to presse after perfection in this grace as well as any other yet none can attain to such a constant setled and fixed frame of heart in trusting in God that in no temptation or at no time he should ever be moved and cast down with diffidence Who can express greater trust in God than David doth at sometimes yea would think this mountain can never be moved as Psal 112. 7. which indeed is spoken of every godly man He will not be afraid of evil tidings his heart is fixed trusting in the Lord Psal 56. 3. at what time I was afraid I will trust in thee Yea in many Psalms did he so farre proclaim his confidence in God that by the event it seemeth that this did regenerate into self-trusting for which God did for sake him sometimes and leave him in darkness But as confident as he is in God sometimes you have him at other times as much dejected and without comfort or support Though therefore thou prayest and mournest after this blessed grace which if perfectly enjoyed would put thee into Heaven while on earth yet look to be often in conflicts sometimes trusting and sometimes distrusting till God should make thee perfect in Heaven where there is no more ground for fear sorrow or any diffidence Let the Use be to humble the children of God under all those distrustfull and despondent thoughts they labour with What are become of Gods mercies of old Where are thy former experiences Let such as never knew the name of God that have no interest in Christ or his promises let such I say like Judas and Cain go up and down with perpetual tremblings and anxiety of heart but thou dishonourest God and the promise and that holy calling by which thou art called while thou art tormenting thy self with cares about future things Matth. 6. 36. It is made the Gentiles sinne an Heathenish sinne How then cometh it about that Christianity hath taught thee no better Who may walk confidently and with quiet spirits though the Earth be removed into the Sea if thou mayest not Aristotle giving Characters of confident men Rhetor. lib. 2 do among others hath these two particulars 1. Such are confident who have great power and might or have friends that are so Now is there any greater than God Is there any mightier than he 2. Those are confident saith he that are well-affected to religious and divine things And is it not thus with thee Art not thou carefull to observe the commands of God Art not thou tender about his worship and his glory Indeed sinne and contempt of holy things that must needs emasculate and take away all courage but thy faithfulness to God may make thee assured of his faithfulness to thee SERM. LXXIX How we are to relie upon God and yet make use of requisite Means too 2 COR. 1. 11. You also helping together by prayer for us that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf THe Apostle having commemorated the goodness and power of God in his deliverances attributing all to his mercy he doth in this verse declare what helps and means were likewise to be used for the accomplishing thereof For he that trusteth in God alone for any deliverance doth also diligently use those appointed means which God hath commanded Neither doth the goodness and power of God to do any thing for us disoblige us from a carefull attendance to those wayes wherein the mercy is to be obtained In that therefore Paul having expressed his assurance of present and future deliverance doth also excite and exhort them to pray for him we have 1. A Demonstration of the nature of that confidence which was in him it was divine and genuine not presumption which separateth end and means from another 2. Here was an Evidence of his humility and modesty For though a Saint in the highest forme farre excelling others is gifts and graces yet he earnestly desireth the prayers of those that are inferiour to him The Text therefore is a further amplification of his deliverance 1. From the Means used to obtain it Piscator calleth this prayer Causam adjuvantem but that expression is too big The Churches prayer is a means not a cause prevailing in the behalf of others 2. From the End which is Thanksgiving by others as in time is to be shewed Let us consider the Means specified in the Text and therein we have the Means it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphatical You also implying that neither Gods promise or his power would procure this mercy alone without their prayer Besides the goodness of God on his part there must be prayer on their part The word in the original for helping is emphatical being twice compounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word doth denote the Service and Ministry of those who are under us and so it doth imply that the Church doth owe as a debt unto their spiritual guides earnest prayer for them Though the Ministers be their servants in some respects in respect of the end of their office as all Governours are yet they are their servants in other respects by way of obedience to their word and constant prayer for them But then there is the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added which doth denote not onely their effectual prayers but their concord and agreement therein and that in their publick and solemn Assemblies Again the word signifying to work and labour doth denote what the nature of prayer is that the soul labours therein is fervent full of agonies which sheweth that the customary formal prayers of most people are not worthy of the name there is no labour or fervency of the soul therein In the second place You have the way how they laboured by prayer The meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to be spoken to afterwards They did not labour by using friends to sollicite the Magistrate in Paul's behalf for there was no hope from them but they made their addresses to God Lastly Here is the Subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You helping together It is an honour Paul puts upon them by this expression and thereby also commendeth their duty to them of praying for them Several Observations are contained in this particular As First Whereas we see Paul resting alone upon the goodnesse and power of God for his deliverance yet not excluding but rather desiring the prayers of the Corinthians as a necessary means to have this also obtained Observe That it is a Christians duty not to separate from or oppose the grace and power of God to the duties and means he also hath required Not to say because it 's Gods grace and Gods work therefore I will sit down and do nothing Now on the other side God commands me to pray to work therefore it is not the grace of God but my duties that do justifie and save me
we not to have done it 4. One chief motive which is to put us upon all holy obedience unto God is Thankfulness There are two great and principal parts of Divinity the one is De gratià Dei of the grace of God and the other De gratitudine hominis of mans thankfulnes There are indeed several reasons why we are commanded to abound in holy works but one of them is thereby to testifie our thankfulnes to God that though we cannot do anything to merit at his hands though Christ as Mediator hath purchased all spiritual priviledges so that we cannot do any holy duty as a cause to procure them yet to manifest our thankfulnes to God we are ready with delight to do his will 5. A thanksgiving heart is the most proper and sutable disposition to the Gospel dispensation wherein grace doth in so many wonderfull effects demonstrate it self Now praise doth properly answer to free grace and love Eph. 1. 16. Gods predestination and his adoption it is That we should be to the praise of the glory of his grace These new songs should alwayes be in our mouths And again v. 12. That we should be to the praise of his glory So that if you say Why did God predestinate thee It is to his praise Why doth he convert It is to his praise Thus he adopts he justifieth that we might be only to his praise Thus 1 Pet. 2. 9. we are a chosen generation a peculiar people that we should shew forth his praises The children then of free grace must be the children of praises and thanksgivings unto God Every power of the soul every part of the body should be a tongue as it were to glorifie God Were we more affected with the depth breadth and length of this grace of God we should be more abounding in this duty of blessing God David cals his tongue his glory though some apply it to the soul because of this work Lastly If we praise not God when mercies are obtained by prayer it discovereth a rotten and insincere heart It argued thou never didst pray for mercies upon right grounds to glorifie God to be thereby more instrumental in our service of him but only for our own ends and our own necessities For he that prayeth spiritually will praise God cheerfully he will more rejoyce in the favour of God because God heareth his prayers then the benefit obtained If then thou neglectest this duty of thanksgiving thou discoverest a prophane earthly heart that thou preferrest the mercy desired above the glory and honour of God and therefore it will be just with God never to hear thy prayers more For thankfulness is the only way to preserve mercies and to have more added SERM. LXXXII God is the fountain of all our Mercies they are his Gifts and why 2 COR. I. II. That for the gift bestowed upon us THe second part in order to be treated of is The Object matter for which or that for which Paul would have solemne thanksgiving after such solemn prayer The gift bestowed upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This temporal deliverance he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it came from the favour of God not from any merits or deserts in Paul Some make a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was applied onely to the common gifts of Gods Spirit especially those which Divines call Dona ministrantia Gifts of service and the Schools Gratiae gratis datae and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the grace and favour of God in a special manner or to the effect thereof which is inherent grace in the soul These graces are called Dona sanctificantia Gifts that doe truely sanctifie those that have them The Schooles falsly call them Gratiae gratum facientes But though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be often applied to such common spirituall gifts as 1 Cor. 12. alibi Yet sometimes we must thereby understand sanctifying grace and justifying grace Rom. 5. 16. Rom. 11. 28. And indeed if we will make any difference it seemeth to be this rather that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Effect and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Cause as Rom. 12. 6. Having gifts according to the grace that is given to us Hence it is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is generally translated gift in the New Testament So Favorinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that what the Scripture other where calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jac. 1. 17. Act. 8. 21. Psal 1. 17. it may be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely it doth properly signifie such a gift as maketh to the publick and spiritual advantage of the Church onely in this Text it may have the general signification and the special The general Paul's Deliverance was a temporal gift It was a mercy in these outward things a preservation from death either violent as the common exposition you heard is or from natural For Baldwin the Lutheran Expositor thinketh it may well enough be understood of some desperate sicknesse Paul was afflicted with Howsoever this outward mercy of preservation is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it may have also the special signification of a Paul's life and preservation was a gift in this sense for hereby his ministerial labours might be more successefull But this latter consideration will come in in the close of this verse Let us take notice of the general one Paul's life and preservation it is a gift From whence observe That not onely spiritual mercies which are above natural causes but even our ordinary temporal enjoyments are the gift of God It 's not Gods gift onely to sanctifie us to justifie us but to give us our health our food our preservation so that we live wholly upon the meer bounty of God we are all so many Almes-men the world is an Almes-house Man doth not or cannot obtaine the least mercy with his owne wisdom and power without the blessing of God This is a necessary truth For we look more upon these ordinary mercies as the fruit of our own labour than as Gods meer free gift The Apostle Jam. 1. 17. saith Every good gift is from God Every gift whether natural or supernatural what have we that we have not received is true both in nature and grace For although in the sense that Pelagians did it was very erroneous to confound Creation and Nature with grace yet in this respect we may say That Creation and Preservation is of the grace and favour of God because he communicated of his goodnesse to the creature onely from his meer favour But to speake after the Scripture-language onely those spiritual favours and Church-priviledges which conduce to eternal blessednesse are called The grace of God So that health life and other mercies though they be The gifts of God yet are not called The grace of God However
that is not probable It is then for that deliverance vouchsafed to Paul that they are to be thankfull and the reason is clear because mercies vouchsafed to Paul were their mercies also From whence observe That the mercies vouchsafed to the pastors and guides of the Church are to be accounted the Churches mercies What advantage comes to the shepherd it redounds to the sheep The rain that fals upon the mountains descendeth to the benefit of the valleys Your life your comfort is bound up in theirs Paul indeed said We live if you stand fast It was his comfort his life to see them preserved from Apostasie by persecution 1 Thess 3. 8. And on the contrary the Church may say of her guides We stand fast if you live As mercies to the publick Magistrates are to be accounted the peoples mercies so the mercies of Church-officers are to be reckoned the Churches If the Pilotes be in danger it can never be well with the ship When Elijah was taken away the cry was The chariots of Israel and the horsemen thereof So great a mercy was one Prophet accounted to be We have a notable instance of the holy care of the Philippians about their Pastor Epaphroditus Phil. 2. 26 27. when he was sick unto death how heavily did they lay it to heart Insomuch that Epaphroditus was exceedingly grieved that they had heard of his being sick he knew it would so greatly afflict them Yea Paul accounted it a mercy to him also that God did heal him For though Paul did recover many out of their diseases yet this gift was not when they pleased and it was least of all extended to those that were of their intimate acquaintance but rather to such as were brought to them that so the truth of their miracles might be more manifested Use of Instruction How happy and blessed a thing it is when people are able to do their duty herein To look upon all the favours and good providences of God to the Ministers of the Gospel as their own mercies their health encouragements preservations as their owne but how bitterly doth Satan fill the hearts of some men who out of love to their lusts and their errours look upon their godly guides as the greatest burthens and would heartily rejoyce in any evil that should befall them This is clean contrary to those gracious loving and indeared affections which ought to be in people to their spiritual shepherds SERM. LXXXIV Of our Glorying and Rejoycing in our Gifts and Graces Why and how it is lawfull and how not 2 COR. 1. 12. For our rejoycing is this the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have had our conversation in the world and more abundantly to you-wards THis verse as appeareth by the raciocinative particular or note of inference For is brought in as a reason of something which went before But Interpreters do differ about the coherence thereof Some make this to be a reason of that hope and trust he formerly spake of which he had in God Though he did trust in Gods mercies yet not in them alone but in his own endeavours also Hence Aquinas from this saith That hope doth arise from the mercy of God and mans merits But this doth not consist with Scripture Others do make it part of his Apologetical Narration defending himself as against that crime of inconstancy and levity which was cast upon him because of his promise to come to them which yet he did not and therefore they think these words look backward and not forward Calvin and others which is most probable referre it to the words immediately preceding viz. their prayers and praises to God in his behalf This is given as a reason why they should be thus tender about him because he had obtained grace to be faithfull he had not sought himself or his own glory he had not walked in hypocrisie and fraud but had been kept by the grace of God in all sincerity in his conversation in the world not only at Corinth but every where else Now it is a great motive and encouragement to pray for such The Apostle useth this argument Heb. 13. 18. Pray for us for we trust we have a good conscience in all things The connexion then being thus discovered we come to the Text absolutely considered and therein we may consider 1. The ground and reason it self 2. That which is affirmed and predicated of it And this is set down in the fore-part of the verse and therefore we shall begin with it The words are This is our rejoycing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is rendred by most our glory or our boasting The Apostle doth very often use the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seemeth to come of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the neck and so is a metaphore signifying for the most part pride and loftinesse taken from horses whose pride will be discovered by their neck and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that for the most part it is taken in an ill sense Hence Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and with Budaeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a proud boaster and bragger but with Paul it is used sometimes in a good sense as here For the word is used in a three-fold sense gradual to one another 1. To rest and relie upon a thing 2. From thence to rejoyce and to be glad in it 3. From thence to declare and publish this with boasting Now though Paul did not put confidence and trust in his good and sincere conscience yet from the perceiving of that he did rejoyce Whereas then we see Paul rejoycing and glorying from the testimony and evidence of that grace he had in him We may observe That an holy glorying and rejoycing in the graces of God we perceive in us is allowed and lawfull I say an holy glorying for the heart may quickly degenerate into a proud sinfull boasting Therefore this truth must be warily bounded So that the dejected and tempted soul may be quickned to its duty of comfort and not to deny the work of grace that it may feel and the proud pharisaical spirit may be debased The valley must be exalted and the mountain made low It is true indeed we have the Scripture saying Let him that glorieth glory in the Lord. Let not the wise man glory in his wisdome 1 Cor. 1. 31 And if Abraham had not wherewith to glory who can have Yea the Apostle saith expresly Rom. 3. 27. That glorying is excluded by the law of faith But in what sense this is to be understood will appear when we come to manifest how many wayes it is not lawfull to glory or to rejoyce no not in our gifts and graces Only this Text maketh it plain that in some sense our graces may be matter
himself all things from his bounty By these passages you would think that unlesse a man hath this assurance that he is not truly godly yea that the very difference between an hypocrite and a true beleever lyeth in this particular about a solid perswasion of Gods love in Christ Then on the other side if you do consult with the experiences of these whom we have cause to judge truly godly we shall meet with few that say they have this sealing They have good hopes they will tell you in the favour of God and sometimes they finde such supports of soul that they walk with much peace and comfort but to say that they have ordinarily this sealing of Gods Spirit that they dare not what then shall be answered to the Objection I shall not in this place enlarge on it only I shall speak some things to satisfie the doubting soul in this Point And first You are to know That this priviledge of sealing is spoken of in the Scripture as belonging to all the godly There is none excluded It is the duty of every one to endeavour after it to make all diligence in prayer and in other means to obtain it We are not to conceive as Papists do that some may have it by a speciall revelation as Paul and other eminent Saints although we grant that whosoever hath this sealing hath it by a speciall revelation but not in the Popish sense that is the Spirit of God doth in a special manner evidence unto a beleever by the fruits of faith that he doth belong unto Christ This sealing then the Scripture speaketh of as a mercy vouchsafed to every sanctified person at least that he may be made partaker of it for not only the Texts fore-mentioned but that also Gal. 4. 6. doth demonstrate this truth Because yeare Sons he hath sent the Spirit of Adoption into your hearts Because you are Sonnes now a quatenus ad omne valet consequentia is a known Rule and Rom. 8. The Apostle speaketh generally The Spirit witnesseth with our spirits that we are the Sonnes of God You are not then to think that this admirable favour is destined only for some choice servants of God No this scepâ—er is held out to every beleever such honourall his Saints may have But yet in the second place It is no wonder if the primitive Christians who lived in the Apostelical daies did partake of it more powerfully and plentifully then beleevers generally do in this latter age The Apostle in his Epistles might speak of this sealing as partaked of by all because then beleevers had a greater measure not only of extraordinary gifts many of them I mean but also of the sanctifying graces of Gods spirit They lived up to higher degrees of fervency of zeal of heavenly-mindednesse then ordinari y we do Again their conversion was more eminent and remarkable and that by the Apostolical Ministry which was accompanied by signes and wonderful miracles so that as their dogmaticall faith had greater means to heighten it then ours so likewise their salvifical and speciall faith They were wonderfully coverted from Gentilism both from idolatry and prophanenesse whereby their change was the greater and so were more sensible of Gods Spirit working upon them Lastly They were exposed to great persecutions they lived under constant tribulations there were no outward encouragements for them Now it's Gods way to vouchsafe this inward comfort and peace most to those that are bereaved of all outward Thus the Martyrs even in these latter daies did in a great measure enjoy this Sealing of Gods Spirit else they could not have been carried through those bitter trials with such unspeakable joy and consolatton as they were These things considered no wonder if the primitive Christians might have an higher measure of this sealing then we have although it must be confessed that even in those daies there were many hypocrites and several temporary beleevers who had only vanishing apprehensions in these great things not solid perswasions Thirdly Although this sealing be propounded in the Scripture as common to all yet it is not of the same absolute connexion with eternal happinesse as sanctification is without holinesse no man shall see God without this sealing a man may Insomuch that the promises of pardon and glory are not made to this assurarce and consolation but to grace and holinesse It is not said Thou shalt not be saved unlesse thou have this for if it were so then many of Gods Children had cause to be greatly amazed but it is not in the same way of necessity as sanctification is Seeing therefore it is more than a temporall mercy and yet not so high as an absolute spirituall mercy to salvation it is to be reckoned in the number of such mercies that are spirituall but yet not of peremptory necessity such are degrees of grace These are promised to the godly but not as absolutely necessary for then all beleevers should be equally godly but they are distributed according to the wisedom of God Thus it is also in this matter of sealing Hence in the fourth place Sealing doth not follow sanctification as a naturall necessary property but by divine appointment and order It is not as when there is fire there must necessarily be heat or as when there is the Sun there might be light only God hath appointed such an order There is a great aptnesse and fitnesse for sealing to follow sanctifying Hence it is commonly Gods way to make one follow the other but yet this chain may sometime be broken if God sometimes hinder naturall agents from their effects as when the fire did not burn the bodies of the three Worthies No wonder if in meer positive and instituted waies of God sometimes there may be an interruption made so that experience doth unquestionably demonstrate this that many truly sanctified ones may yet for a season at least want this sealing yea go bowed down and afflicted with thoughts clean contrary as if they had received the spirit of bondage only Their love is so farre from casting out tormenting feaâ— thâ—â— their slavish fears do cast out Evangelical love But how may this honey-comb cease to drop how may this Conduit of wine come to be stopped I answer First On Gods part for some speciall and peculiar reasons not known to us alwaies The Lord hath wisâ— and just reasons to leave his people in darknesse To bring them into the Whales belly as it were out of which they cannot finde any escape It was thus with Christ his only begotten Sonne that he might accompish the bitter work of redemption for us he was left to those strong agonies and fears the Scripâ—ure speaketh of he had not consolation nor joy when he cried out My God My God why hast thou for saken me his enemies gave him gall to drink and his soul tasted of gall within his enemies set a crown of thorns upon his head and he had sharp thorns
What is implied in Gods being our Father 120 What in the expression Our Father 121 God is the Father of mercies 140 What is implyed in Gods being the Father of mercies 141 142 143 144 Fear of Death vid. Death Flesh Faith and Flesh passe different judgments upon afflictions 274 c. Of the phrase walking according to the Flesh 520 VValking by principles of Flesh makes men unconstant 521 VVhat are the principles of Flesh 521 522 523 Forme How the Forme of a thing may be a note or mark of it 61 G Glory of God 'T Is the duty of all Christians especially Ministers to lay out themselves for the Glory of God 500 501 Propositions clearing it 501 502 503 What is required to enable us to doe all things for Gods glory 504 Glorying vid. Rejoycing God Of the Names of God 117 God alone can give grace and peace to his people 118 119 God a Father especially to true believers 120 What it implies ib. He is a Father to the weakest as well as strongest believer 121 He is a true God 536 He is the Father of mercies V i de Father Godly Truly Godly though eminent yet humble 37 Godlinesse and a Godly life is very convincing and of great advantage 455 456 Why oft not convincing 456 457 Grace Four acceptions of the word Grace 66 Grace to be desired before all other things 100 Seven propositions discovering the nature of the Grace of God 100 101 102 What are the opposites of Grace 102 Who are fit subjects of the Grace of God 103 104 105 Many erre about the Grace of God and yet are extreamly opposite one to another 105 Four Scripture-characters of the Grace of God 106 107 What is requisite to a certain knowledge of our being in a state of Grace 395 396 What to an experimental discerning of our Graces 397 398 The godly ascribe all to Grace 433 Propositions clearing it 433 434 What is that Grace which the Apostle exalts above fleshly wisdome 434 435 436 What are the Graces which the Apostle acknowledgeth in his Ministay 434 435 436 437 c. Grace the earnest of glory Vid. Earnest Growing In what things believers are to be alwayes Growing 497 498 H Hope OF Paul's Hope concerning the Corinthians 245 Hope Divine and Moral 246 'T is great encouragement in a Minister to see good grounds of Hope in his people ibid. What things are they which made Paul have such an Hope of the Corinthians and other Ministers of their people 247 248 249 Humility Humility in the godly though eminent 37 Wherein it discovers it self 38 39 What are the grounds of it 39 40 I Jesus OF the name Jesus 24 How Christ is a Jesus a Saviour 25 565 What kind of Saviour he is 26 He is a Lord. 122 Four propositions clearing it 123 124 125 What is implyed in his being a Saviour 565 566 567 To whom he is a Saviour 567 568 Inconstancy Inconstancy a great sinne in all especially in Ministers 510 546 547 548 c. Of its sinfulnesse in civil respects 511 512 Its aggravations 513 514 Its sinfulesse in spiritual respects 515 516 Motives against it 517 518 The causes of it 553 Joy A two-fold Joy direct or reflex 175. 'T is either spiritual or corporeal 176 Judgement-day vid. Day K Knowledge CErtain Knowledge vid. Assurance L Learning LEarning an excellent qualification 7 Sometimes through the corruption of man 't is made use of for the promoting the Devils kingdom ibid. 'T is not from the nature of Learning 8 Learning not sufficient without the Spirit for the understanding of the Scriptures ib Lord. Christ our Lord vid. Christ Lying Lying not consistent with godlinesse 530 Propositions concerning the nature and kinds of Lying 531 532 533 Means against it 534 The causes of it 534 535 M Means MEans to be made use of notwithstanding our trusting in God 355 Two propositions clearing it 355 356 How we should make use of Means and yet rely wholly upon Christ 356 357 358 Meditation Meditation upon Gods mercies very usefull 133 Mercies Of the variety of Gods Mercies 144 145 146 The properties of Gods Mercies 146 Who are the fit object of Gods Mercies 147 'T is dangerous to conceive of Gods Mercies without Scripture-light 155 Mercies acknowledged by believers not only in general but with all their aggravations 330 331 VVherein they use to aggravate their Mercies 331 332 333 334 Mercies not only positive but privative and preventing to be accounted of 335 Propositions clearing it 335 336 c. Rules to affect our hearts concerning preventing Mercies 337 338 339 Mercies are not only bestowed but continued by God 340 Reasons of it 342 343 All Mercies come from God 369 God is the Father of Mercies vid. Father Minister It is a Ministers duty by all lawfull means to promote the Church he is related to 81 Ministers meet with much opposition from worldly professors 260 261 Mercies vouchsafed to Ministers are to be accounted as Church-mercies 378 Ministers ought not to use fleshly wisdome 423 Godlinesse in a Minister especially advantageous 454 455 456 'T is an happy thing for Minister and people to rejoyce in one another 468 Propositions clearing it 469 470 How a people ought to rejoyce in their Minister 470 471 VVherein a Minister hath cause to rejoyce over his people 473 474 475 c. VVhere a Minister hath hopes of doing good he is encouraged to abide 490 Propositions clearing it 490 491 492 A Ministers hope of doing good should be matter of joy to him 493 Ministers especially ought to lay out themselves for the glory of God 501 502 503 A Ministers changeablenesse makes his Ministry uselesse 546 Propositions clearing it 546 547 548 c. VVhere there is any fault in one Minister the people are apt to lay it upon all 572 'T is an happy thing when all Ministers agree to advance Christ 273 The effects of that agreement 573 574 The true Ministers of Gods truth always the same 575 Ministers have no dominion over their peoples faith 684 What is not implied in that truth 684 685 VVhat is 686 687 Ministers ought to comfort their people 689 Propositions clearing it 689 690 Reasons of it 691 'T is of great consequence that the young Ministers should have the guidance of the more experienced 49 Ministry What are the graces the Apostle acknowledged in his Ministry 435 436 437 438 c. Gods presence with the Ministry renders the people inexcusable 448 449 Propositions clearing it 450 451 Wherein the successe of a faithfull Ministry is seen 451 452 A constant Ministry necessary for every Church 495 For what ends 495 496 497 VVhere the Ministry hath wrought spiritually 't is esteemed highly 509 The failings of Ministers are oft cast upon the Ministry 541 Propositions illustrating it 541 542 543 VVhere the work of the Ministry is great the help of others is required 571 Ministerial power is to be managed with much prudence 678 The Ministerial
grace of God and his favour to thee work thankfulness in thy life It is Gods gift do not then use it for sinne and the devil SERM. LXXXIII Of the Necessity and Usefulnesse of publick Ordinances And of the Churches Interest in its Ministers Mercies 2 COR. 1. 11. That for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf THere remain three particulars in this Text which are at this time to be dispatched The two former because of their affinity shall be joyned together For they contain the persons by whose prayers Paul's gift was bestowed upon him and whose praises are to be returned to God in his behalf Those by whose means this gift was bestowed are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which expression hath caused very many conjectures amongst the learned I shall not be large about the word for we shall meet with the word often in this second Epistle Musculus observing the diversity of interpretations doth offer his conjecture to the learned that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was at first written which by mistake was afterwards turned to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now if this were so viz. By many prayers then the coherence would be very evident But it is very dangerous to give way to the expunging of words in the original and to substitute others in the room Though humane Authors may endure such critical hands yet the Scripture being divinely inspired both in respect of the matter and also the very words it behoveth us to be the more fearfull herein Chrysostome readeth the word in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though afterwards he applieth it to many Retaining then the word the question is about the sense Some by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 understand the face especially the mouth as if the meaning were by many mouths Others observe that the Greek word with the Septuagint is put for panim which primarily signifieth the face and countenance and from thence the respect and manner of a thing So that the sense should be That thanks should be given to God for many respects There were many considerations in this one mercy for which they were to bless God Others read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the face or presence of many that is in the publick Congregation as 2 Corinth 8. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Before the Churches And certainly though we will not contend for the reading of the words so yet the meaning of Paul is That in their Church-societies and publick meetings they should both pray unto God and praise God But we shall pitch upon the ordinary use of the word and understand it for as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By many persons or by many men The second thing is By whom thanks are to be given and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By many Some do adde the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That several wayes or for many things praises may be given to God because they think it very redundant to have persons again expressed Some render it great thankes and eminent praises but it is most consonant to interpret it of persons That the same many who did pray for this mercy were also to praise God for it Therefore from both these joyned together we may take notice That Paul doth not simply look at prayers and praises from others singly and distributively but as conjoyned and collectively The prayers of many met together the praises of many assembled together are more acceptable then of one alone From whence observe That not onely personal prayers and praises but publick and solemn ones performed by many are very acceptable together Chrysostome doth from this enlarge himself concerning the great power that a multitude hath if met in an holy manner to prevail with God They do as it were put God to shame that is his expression he knoweth not how to gain-say many when they knock and importune whereupon he takes occasion to speak of the publick Church-prayers that were then made for the Catechumenoi and doth in particular explicate every petition But we shall keep to the Apostle who doth desire their publick prayers and praises thereby commending the profit and efficacy of them To amplifie this consider this Caution First That though God delights in the assembling of many yet they must be such as are qualified according to Gods will It is not simply a multitude that God regardeth We read of the Israelites that in their distresses they would make their approaches to God in great troops yet the Lord abhorred their Sacrifices because they did not wash themselves nor make them clean so as to put away their iniquities and transgressions farre from them If so be the Wiseman saith That one sinner destroyeth much good then how much good do many destroy If one dead flie spoil a box of ointment what will many dead flies do So that the more assembled together in this manner the more is God provoked For Matth. 18. our meeting must be in Christs name not onely by his appointment but also in that manner he hath required Therefore you must take the Doctrine thus Many godly persons met together doe more prevaile than some few or one onely Otherwise one Job one Daniel may obtaine more at Gods hand then many thousands of wicked men for they have crying sinnes which doe out-cry their prayers This being premised let us consider Why publick duties are to be preferred before private And First Because hereby the glory and honour of God is more promoted If the multitude of Subjects be the glory of a King then also is the multitude of true and spiritual worshippers the glory of God Hence David doth professe That he will blesse God in the great Congregation Psal 22. 25. and Psal 26. 12. Psal 40. 9 10. The greater the Congregation is if duly qualified the more honour cometh to God Hence it is that in the Old Testament God commanded set dayes for all the people to meet together and worship God And in the New Testament we have frequent instances of the Churches meeting together to worship God Insomuch that it is a very sinfull reasoning which some have What should they goe to Church for They can stay at home and read of a good book and so get as much good Oh but know ô vain man Though that should be granted which yet is not that thou couldst profit as much yet thou owest honour and glory and worship to God and that in the Congregation Do not the Angels in multitudes praise God together Why is it called a Church but because many are to have communion together So that unlesse God doth dispense with thee that he will have no honour or glory from thee it is thy sinne if not otherwise necessarily detained voluntarily to absent from these publick Ordinances The Apostle Heb. 10. 25. doth reprove the manner of some in those dayes who did not