THE FREENESS OF THE GRACE and LOVE OF GOD TO BELIEVERS DISCOVERED In reference to 1. Their Services and Sufferings 2. Their Consolations and 3. Their Salvation and Eternal Glory Together with The Excellency of the fear of God The Goodness and Pleasantness of Brotherly Love The Wisdom of Hearing the Voice of the Rod. Repentance the only way to prevent Judgements Delivered in several Sermons by the late Reverend and faithful Minister of Christ Mr. William Bridg sometime Preacher of the Word of God at Yarmouth London Printed for Nath. Crouch in Exchange-Alley over against the Royal Exchange in Cornhill 1671. The Reader is desired before he begin to correct these material faults besides some literal ones which he is desired to pardon IN pag. 9. 10. and in several places for Judicious r. Judicial p. 11. l. 10. blot out the door of p. 18. l. 17. for Judicious r. Judicial p. 61. l. 1. for renewed r. removed p. 99. l. 19. r. humbled for the want of Faith p. 114. l. 2. r. as he increaseth in Godliness p. 129. blot out the first line To the Reader THE Labours of this Reverend Author now with God both in Print and in Preaching have already praised him in the Gate and make his name and memory still remain and continue like a precious Oyntment notwithstanding the vain endeavours of some to make both himself and Writings ridiculous in which kind though they may be abundantly repayed since a late Author makes some on all sides guilty of the like yet there is cause to fear whatsoever innocent design may be pretended by those Witty men that Religion it self may be contemned and slighted by such Practices It is hoped that these Sermons will give no occasion for such Cavills but that they may be of use to some persons to direct and confirm them in the good old wayes of God though they may want much of those advantages which it may be the Authors own hand would have bestowed upon them And upon that Account the Reader is desired not to be offended though some things may not be so exact or plain as might be wished nor to impute it to the Author in the least but to look upon it only as the fault of the Transcriber or Publisher Yet hoping that notwithstanding these disadvantages some may through the blessing of God reap profit and benefit by them they are here published and submitted to the Judgement of the Candid Reader J. O. Upon the Death of Mr. William Bridg a faithful and painful Labourer in the Lords Vineyard EVen as a Lamp that spendeth liberally It 's Oyle that we may do our work thereby Or as a sparkling Star which shineth bright Thereby directing Travellers by night Or as the Sun that by his cheerful rayes Disperseth darkness and his beams displayes On the cold Earth whereby he makes it spring With fruitful crops which joyfulness doth bring So Bridg dispers'd his fruitful beams whilst here But now he 's fixed in a higher Sphere You that have skill sorrow and joy to blend Somewhat of both upon this Prophet spend Grieve for your loss and yet rejoyce in this He 's gone from trouble to a place of bliss Mourn that you did no more improve his pains And yet rejoyce that he now reaps the gains Weep that so bright a Lamp no longer shin'd Yet joy in those choice works he left behind Mourn that such Lights do set and when ye 'ave done Joy that he 's there where needs not Moon nor Sun Which never shall be stained with a night But hath eternal Glory for its Light And let those darkned intervalls you see Increase your longing in that place to be For here are changes Prophets too must dye Yet let me that expression mollisie If the Philosopher of old could say All of me shall not dye then sure we may Transcendently affirm of Bridg that he Yet lives and shall live to Eternity He lives in Heaven on Earth he doth the same There in his Soul Here in his Works and Name And though his Body now be turn'd to Dust Yet at the Resurrection of the just Each Atom shall be gathered so to raise A glorious fabrick to his Masters praise And Soul and Body jointly then shall sing Grave where 's thy Conquest Death where is thy sting And then in Triumph shall ascend on high Having obtain'd through Christ the Victory SERMON I. MATTH 20.15 16. Is it not lawful for me to do what I will with my own Is thine eye evil because I am good So the last shall be first and the first last for many be Called but few Chosen I DO intend God willing to shew you the freeness of the Grace of God in reference to mens Employments and Sufferings and therefore have made choice of this Scripture wherein you have the Parable of certain Labourers in the Vineyard the Parable is propounded and applyed propounded from vers 1. to vers 16. For the Kingdom of Heaven is like unto a man that is an Householder which went out early in the morning to hire Labourers into his Vineyard and when he had agreed with the Labourers for a penny a day he sent them into his Vineyard and he went out about the third hour and saw others standing in the Market-place and he said unto them go ye also into the Vineyard and whatsoever is right I will give you and they went their way and again he went about the sixth hour and the ninth hour and did likewise and about the eleventh hour he went out and saw others idle and he said unto them Why stand you here all the day idle And they said unto him because no man hath hired us he said unto them go you also into the Vineyard and whatsoever is right that shall you receive So when Even was come the Lord said unto his Steward of the Vineyard call the Labourers and give them their hire beginning from the last even to the first and when they came that were hired about the eleventh hour they received every man a penny but when the first came they supposed that they should have received more and they likewise received every man a penny and when they had received it they murmured against the good man of the house saying these last have wrought but one hour and thou hast made them equal to us that have born the burthen and heat of the day But he answered one of them and said friend I do thee no wrong didst thou not agree with me for a penny take that thine is and go thy way I will give unto this last even as unto the first Is it not lawful for me to do what I will with my own Is thy eye evil because I am good so the last shall be first and the first last because many are called but few chosen And thus far the Parable goes to shew that all is of free Grace both for service and for suffering Now if you mind the first
had may be Eclipsed Restore to me the joy of thy salvation Psalm 51.12 saith David his glory and comfort was eclipsed yea possibly a gracious soul may live a long time without comfort How long wilt thou forget yea forget me O Lord what for ever Psalm 13.1 I say a man may live a long time without any considerable comfort There is a time when God will try his people and see whether they will take comfort from his hand or from another hand it may be it may be so with you sometimes God may try whether you will wait upon him and believe in him and rest upon him for comfort 3. As a man may live long without comfort so it is not in the power of any thing on this side God and Christ to give comfort to a poor drooping soul this is the Lords prerogative I am the Lord that comforteth This is his name Father of mercies and God of all comfort and consolation and 2 Cor. 7.6 Nevertheless God that Comforteth those that are cast down comforted us c. It is Gods prerogative only to do it comforting work is creation work it is not in the power of the creature but of the Creator Isa 57.19 I create the fruit of the lips peace peace to him that is afar off and to him that is near saith the Lord and I will heal him It is Gods work to comfort and not in the power of any other Man may be instrumental to comfort but it is none but God alone that can do the work But some may object and say can none but God alone comfort No none but God alone can rate off Satan If a great dog or mastiff be worrying a child or a sheep a stranger comes and strikes him and calls him off but the dog takes no notice of him but when the Master comes he rates him off presently none but the Master can do it So here it is none but God that can rate off Satan from worrying the poor drooping soul when it is under temptation none but God the Master It is not in the power of any creature but in the power of God alone it is in the power of none but the third person in the Trinity the spirit of God what needed the third person in the Trinity to have come into the world as he is now if any other could comfort As none can redeem but Christ the second person of the Trinity because the second person came from Heaven on purpose to redeem So none can comfort but God and his spirit because the third person came from Heaven to do it there is none but God alone that can comfort a poor soul That is the third particular 4. When God doth bestow comfort he bestows it and gives it in a way of free grace in a way of free love and grace See but how they go together in the Text Who hath given us everlasting consolation through grace I will give you one Scripture more to prove it and consider it well Job 33. you have there the draught of a mans Conversion First he goes on in his sin and all on a sudden God gives in a word to him at 14 15 verses For God speaketh once yea twice but man perceiveth it not In a dream in a vision of the night when deep sleep falleth upon men in slumberings upon the bed Then He openeth the ears of men and sealeth their instruction and then the soul is filled with horror of conscience as in verse 19. He is chastned also with pain upon his bed and the multitude of his bones with strong pain And when God hath done thus then he justifies him and gives him faith and shews him true righteousness as in verse 23. If there be a messenger with him an interpreter one among a thousand to shew unto man his uprightness This is justification and when this is done then the Lord comforts him as in verse 25. His flesh shall be fresher than a childs he shall return to the days of his youth You see God comforts him in a way of free love and in the 26. verse He shall pray unto God and he will be favourable unto him and he shall see his face with joy for he will render unto man his righteousness God comforts in a way of free love he comforts how he pleaseth and as far as he pleaseth but whensoever he comforts it is still I say in a way of free love You may see it in Isaiah 65.14 It is said Behold my servants shall sing for joy of heart but you shall cry for sorrow of heart and shall howl for vexation of spirit and thus also saith the Lord in the former verse Behold my servants shall eat but ye shall be hungry behold my servants shall drink but ye shall be thirsty behold my servants shall rejoyce but ye shall be ashamed God comforts whom he pleases and as far as he pleaseth and it is all free out of free love John 14.20 At that day you shall know that I am in my Father and you in me and I in you and at verse 16. And I will pray the Father and he will give you another comforter that he may abide with you for ever This work of comforting is properly the work of the Holy Ghost and the Holy Ghost breathes as the wind where it listeth and therefore I say comforts whom and how he pleaseth and all in a way of free love and free grace That is the fourth particular 5. Wherein is the love the free love of God manifested to us in the matter of our comforts I answer in many things I will pitch but upon three only 1. The greater he is that giveth and the greater the thing is that is given and the lesser or meaner the person is that the thing is given unto the more free is the love of him that gives and bestows the thing Now this comfort and consolation is a great thing it is a very great matter it is a birth of the Holy Ghost Is that a small thing It is part of the Kingdom of God Is that a small matter It is both duty and reward Is that small It is that which exceeds all the Joy of the world Lift up the light of thy countenance upon me Thou hast put more gladness into my heart more than in the time that their oyle and their wine Increased Psalm 4.7 Ask a poor drooping soul and he will tell you that it is a great thing for it comes from a great God Isaiah 57.15 For thus saith the high and lofty One that inhabiteth eternity whose name is holy I will dwell in the high and holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of the contrite Ones Unto that soul that trembles unto that soul will God bring comfort and will be nigh unto him Now if a Prince should rise from his Throne to
they do not receive an answer presently they are gone but be sure you do willingly stay Gods leasure Thus I say would you have comfort you must observe these things to go to Gods Office to shut your eyes and to cast your selves at adventure upon the free grace of God and then you must stay Gods leasure Thus doing you shall be truly comforted and when you have obtained this comfort and are thus truly comforted Then take these few rules with you and so I conclude First Take as much pains to keep your comfort as ever you did to get it Secondly Labour more and more to increase it for if it do not increate it will certainly decrease Thirdly Be comfortable to and comforting of others for how do you know but that God hath comforted you to this very end that you might comfort others Paul was so and be sure to shew comfort for comforts sake Brethren and Beloved in the Lord Do not receive this grace in vain But go all you that have this comfort and magnify the riches of Gods grace the freeness of the grace of God that hath comforted you and say What such a one as I comforted Others of thy Children Lord have walked closely with Thee but I have walked loosely and shall I be comforted and not they O what free grace is this I have been a great sinner Lord and what am I comforted O what free grace is this There are some that have walked in the light and they are now in darkness but I have walked in the dark and yet am now in the light O what free grace is this Go away therefore and magnifie the riches of Gods grace in the matter of your comforts Thus you have heard how the freeness of the grace of God is written upon all your comforts your comforts and consolations are all deeply inamelled with the free grace of God and that much of his free love is laid out in your comforts and consolations And thus I conclude with the words of my Text Now our Lord Jesus Christ himself and God even our Father which hath loved us and given us Everlasting Consolation and good hope through grace Comfort your hearts and establish you in every good word and work SERMON III. EPHES. 2.8 For by grace are ye saved through faith and that not of your selves it is the gift of God IN the former exercise I have been shewing you the freeness of the love and grace of God in the matter of our comforts and divine consolations I shall now in the third place shew you the freeness of the grace of God in reference to our salvation and eternal glory and therefore follow these words which the Apostle speaks at the latter end of verse 5. By grace are ye saved and so you see the same in verse 8. For by grace are ye saved and that not of your selves it is the gift of God But why should he say the same words again in so short a compass Why it was to shew not only that his heart was full of the free grace and love of God but to shew also that he thought he could never speak enough of it and therefore he repeats it by grace ye are saved For by grace are ye saved that is to say from first to last you are saved by the free grace and love of God From whence then I take up this Doctrine Doct. That there is much of the free love and grace of God laid out in the matter of our salvation and eternal glory For the clearing of this point I shall endeavour to shew you First That it is a matter of infinite happiness and of great concernment to go to Heaven and to be saved for ever Secondly To shew you how this mercy is obtained this mercy of salvation and eternal glory I shall shew it is of free grace and free love Thirdly I shall answer two Objections Fourthly I shall shew you wherein the free grace and love of God appears in the matter of our salvation Fifthly Shew you why God chuseth to save the children of men in a way of free love and grace 1. I shall speak a little by way of Introduction It is a great matter and of infinite concernment to be saved and to go to Heaven forever For First You are thereby saved from wrath to come you count it here a great matter to be delivered from the wrath of man but it is a far greater mercy to be delivered from the wrath of Devils to be delivered from their fury and malice and not to lye at their mercy to all Eternity Yea Secondly You shall be delivered from all sorrow both inward and outward and if so how blessed and happy are you for you shall die in the Lord And blessed are the dead that die in the Lord for they rest from their labours c. Rev 14.13 It is a mercy to have meat and drink and a bed to lye on but it is a greater mercy not to need them in Heaven you shall be freed from these needs and necessities You walk here but it is with a burden you hear now but it is with a burden you repent now but it is with a burden But in Heaven you shall be freed not only from the guilt of the neglect of duty but from the burden of duty also Heaven knows of no duty that hath a burden with it Thus you shall be freed Again Thirdly You shall not only be freed from these troubles but you shall also be brought into a possession into an inheritance that is incorruptible that fadeth not away where you shall enjoy the company of Saints and Angels and that without suspicion or jealousie one of another here you have the company of Saints but either you suspect them or they you either they are jealous of you or you of them but Heaven knows no suspicions no jealousies Saints live there without suspicions Fourthly If you go to Heaven and be saved you shall then be filled with glory if you have but a little taste of glory here you are ready to break under it under a little glory but the time will come when you shall be filled with glory and your hearts shall bear up under it your bodies shall be changed your vile bodies shall be changed and made like unto Christs glorious body you shall be filled with glory soul and body both Yea Fifthly If you be saved your graces shall be alwaies in Act alwaies in exercise your understandings shall be fully inlightned your difficulties shall be renewed and you shall see them all little and easie unto you and your wills hearts and affections shall be drawn out to God with infinite satisfaction and infinite delight I shall be satisfied when I awake with thy likeness Psalm 17.15 All delight ariseth from enjoying things suitable now what is more suitable for a rational creature than to enjoy his ends when a Husband hath been at sea from his wife half a
accounts Read what the Psalmist saith Psal 31.19 O how great is thy goodness which thou hast laid up for them that fear thee that thou hast wrought for them that trust in thee before the Sons of Men. Yea further if you truly fear the Lord The eye of God shall be upon you for good unto him will I look that trembleth unto him will I look that feareth saith the Lord. Again if you truly fear the Lord the Lord will delight in you Yea God will be a God unto you God will be a strong Tower to you and he will sanctify all unto you and to say no more They that fear the Lord shall want no good thing O what a blessed thing is it then to fear the Lord for from him God will with-hold no good thing and thus you see the Issue of this fearing of God Consider it consider I say the consequence and Issue of it and let it be so many motives to stir you up more and more to fear the Lord. So much shall serve for the Doctrinal part Now then by way of Application Here we may see what a sad excuse that will be which many make That say they do but as others do but Alas this is an excuse fit for the lips of those only who fear not God at all But Secondly If this Doctrine be true then here you may see who those are that fear God in truth there are many pretenders to it but we find here that those that truly fear the Lord cannot will not do as others do They will not do as others do in the matter of their choice in the matter of their worship nor of their calling nor in what they are intrusted with nor in their refreshments nor in their Afflictions nor in their right and propriety and if it be so how few are there that fear the Lord in Truth They that truly fear God say always as Nehemiah But so did not I because of the fear of God There are many that lie quiet under sins of Omission and under sins of Commission too but so will not I because of the fear of God Do others sin and do others act contrary to the will of God yet let us not do so but let us say with Nehemiah But so will not I because of the fear of God O therefore let me desire all to fear the Lord And for you that do fear the Lord be you comforted for comfort belongs to you Everlasting mercy belongs to you who fear the Lord Jer. 31.3 I have loved you with an Everlasting love But it may be some will say I am afraid I do not fear the Lord and so this comfort doth not belong to me why consider First Do you make conscience of what you do doth your conscience accuse you or not for what you do do you find conscience accuse or excuse Secondly Have you not sinned in the dark when none could accuse but God only and do you Act and walk and live and labour as if you were in the presence and sight of God if you do thus then you do fear the Lord And then it shall be well with you Eccles 8.12 Again Thirdly Do you run and speak one to another if so then this is to fear the Lord for it is said that they that feared the Lord spake often one to another Mal. 3.16 And Fourthly Do you truly desire to fear the Lord then look into Nehemiah and observe his spirit well and do accordingly And to say no more Have you had advantages to make you rich in this world and would you not take them because of the fear of God then certainly you have received free grace and you have the Spirit of God for this is a true sign that you have true grace in your hearts and that you are one of them that truly fear the Lord and therefore be you comforted for comfort belongs unto you everlasting mercy belongs unto you But it may be some will say Suppose I do not fear the Lord what shall I do that I may fear the Lord fear him as I should do fear him more and more For answer If you would fear the Lord in truth Then First Be humbled for want of this fear That man is not far from grace who is humbled for the want of grace a man will never be humbled for unbelief unless he be humbled for the want of it Secondly Go to God and beg of him to fulfil his promise God hath said I will put my fear into their hearts Now go to God I say and beg and desire him that he would make good this promise to you Thirdly If you would fear God in truth then observe what that is that is neerest and dearest to you and give that up to God You know Abraham offered up Isaac his only Son and saith God By this I know thou fearest me And further Fourthly If you would fear the Lord in Truth then worship God according to his own appointment take heed of mingling of Gods worship with any of mans Inventions for he that doth so feareth not God nor worshippeth him according to his own appointment And then Fifthly If you would fear the Lord in Truth then take heed of sinning when you have an opportunity Again Sixthly If you would fear God more than love the Lord more labour to strengthen your love to God Again Seventhly If you would have your fear strengthned more and more then study much the free grace of God in giving out his mercy to one more than to another Two in a field the one taken and the other left Two walking together the one taken and the other left If you would strengthen your fear study much the free grace of God Eightly If you would fear the Lord in Truth Live much in and study much upon dependance wholly upon God it is our great duty to depend upon God If a man be upon a high Tower and another holds him from falling by the hand only he will certainly be very fearful of offending him that holds him so why we are thus in the hand of God and our dependance is upon him for every thing how fearful ought we then to be of offending this God O study your dependance upon God more and more and Again Use the world as using it not deal with men as in the presence of God and when you are dealing with men be sure to deal with God before all the men of the world Again Let your eye be very much upon the Severity and Justice of God upon his severity and Justice consider Gods severeness to Adam in eating the forbidden fruit and his severeness to Moses for a word that for one word God would not let him enter into the promised land and consider his severity to David for numbring the people Yea Again consider That God cannot only destroy the body but soul and body too Therefore O man fear him that can destroy both body and soul when
willingly give up your right and render up your own right to preserve peace and Unity one with another O friends love one another that you may declare your selves to be heavenly children to be children of your heavenly Father consider Phil. 1.27 Only let your Conversation be as becometh the Gospel of Christ that whether I come or be absent I may hear of your affairs that you stand fast in one Spirit with one mind striving together for the faith of the Gospel O friends let me beseech you to love one another and to take all advantages that may increase your love how can you shew your face before the free love and grace of God if you do not love one another with what face can you go to God for free grace and love when you your selves have no love for your brethren If a poor man should do a rich man a great deal of prejudice and if this rich man should nevertheless invite this poor man to a feast and welcome him and do him abundance of good would you not say that this is wonderful love and kindness because the poor man is no way able to gratify him or to make any requital for what he receives but only by thankfulness it may be he may be thankful to him why thus it is with us now this is our own case for we have done great injury to God and yet God hath loved us and hath given us blessings and riches and what doth he expect for it all surely no reward from us for he knows we are poor and not able to gratify him no he expects nothing but only that we should love one another saies God you can do nothing for me all that I desire is that you would love one another in Truth How then I say will you be able to shew your faces before the God of heaven if you love not one Another O look after this love which is so much commended in this little Psalm O how sweet and perfuming it is it is as sweet as honey is is like unto the Oyl that ran down Aarons beard like the dew upon Hermon and as the dew that fell down upon the mountains of Zion yea this is that which is sweet and profitable that which will perfume you now if you do desire that Gods perfumes may come upon you and that the dew of Gods blessings may fall upon you labour more and more to love one another and let not love be wanting I cannot tell how it may be with you yet let me desire you as you would honour your selves now and as you desire happiness in this life and also to be blessed hereafter to all Eternity observe this new Commandment to love one another and as you do desire to declare that you have received free grace and that you have that seal with which God seals the soul for his own to live with him for ever be exhorted to be of one mind and love one another Rejoyce in the Lord and be of one mind be united one to another and let your hearts abound in love more and more one toward another SERMON VI. MICAH 6.9 The Lords voice cryeth unto the City and the man of Wisdom shall see thy name hear ye the rod and who hath appointed it MEthinks I see a great rod ready to be layd upon the back of this Nation and I would therefore at this time endeavour to inform you what the voice of this Rod is and have to that end chosen this Scripture to speak unto In this Chapter then you have Gods controversy with his own people set down at the end of the 2. verse For the Lord hath a controversy with his people and he will plead with Israel And then he chargeth them with First Unthankfulness for many years in the 3.4 5. verses O my people what have I done unto thee and wherewith have have I done unto thee and wherewith have I wearied thee testifie against me for I brought thee up out of the land of Egypt c. Secondly He Chargeth them with formality and shews them the evill of it in the 6. and 7. verses Will the Lord be pleased with thousands of rams c. And then Thirthly He pleades against them in the 8. verse He hath shewed thee O man what is good and what doth the Lord require of thee but to do justice and to love mercy and to walk humbly with thy God And then Fourthly He seals up the Sentence in this verse of my Text. The Lords voice cryeth unto the City and the man of Wisdom shall see thy name hear ye the rod and who hath appointed it Wherein you have three things especially remarkable First The people the Lords voice cryeth unto and that is unto the City the Lords voice cryeth unto the City Secondly You have en exhortation to hear the voice of the Rod. Hear ye the rod and who hath appointed it Thirdly You have an Argument to press you so to do It is your wisdom the man of wisdom shall see thy name The Lords voice cryeth unto the City that is unto Samaria and Jerusalem the Chief Cities And the man of wisdom shall see thy name The dispensations of God in the way of his mercy or Justice are his name As a man is known by his name so God is known by his dispensations which though they be dark to the world yet the man of wisdom shall see them and discern them Therefore hear ye the Rod and who hath appointed it the Rod that is the Rod of Correction Now there is First The Rod of power and dignity He shall send his rod out of Zion Secondly There is a rod of Discrimination Ezek. 20.37 I will cause you to pass under the Rod and I will bring you under the bond of the Covenant Thirdly There is the rod of direction Thy rod and thy staff they shall comfort me Fourthly There is a rod of Government both Ecclesiastical and civil As for Ecclesiastical saith Paul shall I come unto you with a rod and as for civil he that spareth the rod hateth the Child Fifthly There is a rod of Destruction thou shalt break them with a Rod of Iron and dash them to peices like a potters vessel Psalm 2.9 Now it is a rod of Correction that we are to understand here from whence I take up this Observation That when God visits the transgressions of his people with a rod it is their best wisdom to hear the rod and who hath appointed it It is their true Interest and best wisdom so to do For the opening and cleering hereof I shall speak to these 4. or 5. Propositions First That God doth not steal upon a people with his Judgements but he first warns them before he smites them Secondly When God smites his own people he deals with them in the way of rod. Thirdly That Gods Rod is a teaching Rod. Fourthly That the message of the Rod is commonly sent to the
them that are slain by him In measure when it shooteth forth thou wilt debate with it he stayeth his rough wind in the day of the East-wind and so in Psalm 89.31 32. If his Children forsake my Law then will I visit their transgressions with a rod and their iniquity with stripes And so 2 Sam. 7.14 I will be his Father and he shall be my son if he committ iniquity I will chastise him with the rod of men and with the stripes of the children of men So I say though God chastise his own people with a rod yet it is in measure but the bones of the wicked shall be broken it shall fall very heavy upon them Fourthly Though God doth visit the transgressions of his people with a rod yet it is in season it is but what is very seasonable they are so cut and lopt as that they may grow again Proverb 13.24 He that spareth the rod hateth his son but he that loveth him chastneth him betimes or in the morning that is he doth it in season but now the wicked are so cut off that they never grow more Fifthly Though God visiteth the transgressions of his people with a rod yet his loving kindness he will never take away from them If they sin saith God I will visit them with a rod but my loving kindness I will not take away from them Psalm 89.33 But it is not so with the wicked Sixthly Though God doth visit the transgressions of his people with a rod yet he will not suffer the rod to rest upon their backs if your Garments be dirty or dusty you take a Rod or a wand and beat out the dust but when it is out you do not let the rod rest upon the garment so God causeth his rod to pass upon his people but when their dirt and fi lt is out and removed he will take away the rod from off them and will not suffer it to rest upon their backs So that you see there is a vast difference between the rod of the wicked and the rod of the Godly in these particulars The rod of the wicked is a breaking rod but the rod of the Godly is a correcting rod The rod of the Godly is thrown into the fire the rod of the wicked is not so The rod of the godly is seasonable the rod of the wicked is not the rod of the godly is in love the rod of the wicked not so And lastly God will not let the rod rest upon the back of the righteous but the rod of the wicked shall never be removed and that is the second proposition Thirdly Gods Rod is a teaching rod when God smites his people he deals with them in the way of the rod and that is a teaching Rod it brings a message with it For the cleering of this I shall shew you First what those lessons are which the rod teacheth Secondly How this Rod teacheth First If you ask what lessons this rod teacheth I answer in the General the Rod teacheth the same Lesson that the word teacheth the rod teacheth no new Doctrine but more particularly the rod hath a lesson for The Converted and for The Unconverted First If you be unconverted the rod calls upon you to turn to God If a drunkard be sick the rod of sickness sayes O Drunkard leave off thy Drunkenness and turn to the Lord this Lesson the rod teacheth and it taught the Jaylor and Paul and the Prodigal when the rod of misery and poverty was upon the Prodigall why then saies he I will return to my Father for in my Fathers house is bread enough Thus the rod teacheth the Unconverted to turn to the Lord Art thou in thy sins still therefore O poor sinner and hast thou gone on a great while in thy sins and hath God warned thee often by his word to turn to him and doth he now come upon thee with his rod why this is all but to teach thee the same lesson still though in another way and the lesson is Hear and your souls shall live but if you will not hear the whipping the correcting rod you shall hear and feel the breaking and the destroying rod this is the lesson which the rod teacheth the Unconverted Secondly If you be Converted First The rod calls upon you to mortifie your sins more and more Proverbs 20.30 The blueness of a wound cleanseth away evil so do stripes the inward parts of the belly Isaiah 27.9 By this shall the iniquity of Jacob be purged by this that is by affliction by the rod if therefore you have neglected any duty that you have performed heretofore or ought to perform the rod now calls upon you to do it now Remember your first works and repent Secondly If you be Converted the rod calls upon you to prize those common mercies which you have not valued heretofore you have had peace but you have not prized it now the rod of war should teach you to prize it you have had a quiet habitation but you have not prized it now the rod of Tumult calls upon you to prize your quiet habitation and to be thankful for it this is another lesson which the rod teacheth Thirdly If you be Converted the rod calls upon you to honour your own graces Rom. 5.3 Knowing that tribulation worketh patience patience experience experience hope and hope maketh not ashamed You know how it is with a Countryman that makes hay the hay lies abroad and he sees a black cloud a coming and he calls to his men to cock up and gather up the Hay why look into the Nation and see what a cloud is over us this calls upon the people of God to gather up their Evidences Here is a black cloud over us O all ye people of God gather up your evidences that by the dark night of affliction you may have light to read your own Graces this is another lesson the rod teacheth Fourthly If you be Converted the rod calls upon you to sympathize with others in their Afflictions by your own Afflictions you are called upon to compassionate others in their Afflictions Fifthly and Lastly If you be converted the rod calls upon you to provide for your great and last change David understood this and therefore he sayes Lord teach me so to number my dayes that I may apply my heart to true wisdom Psalm 90.12 These are the lessons which the rod teacheth Secondly If you would know further what the Rod teacheth I answer Negatively First The Rod doth not teach you any skill or knowledge of its own but the spirit of the Lord in the Rod that teacheth Blessed is the man that thou chastnest and teachest him out of thy law Psalm 94.12 By the Rod a man shall see that presented to him which lay hid before when the glass is shaken you see that sand which you could hardly or not at all perceive before so when a man is shaken by affliction his sins are discovered to him and
through him So I say if there was as I may speak with reverence somewhat of the good pleasure of God in the old worlds condemnation why then should there not be free-grace in the souls Salvation Rom. 5.15 But not as the offence so also is the free-gift for if through the offence of one many be dead much more the grace of God and the gift of grace which is by one man Jesus Christ hath abounded unto many Thirdly God would have Heaven and Salvation to be of one peice he would have the work of heaven to be all the same Now there were many Angels that fell and many thousands that stood why how came they to stand that did stand more than the others that fell it was only by free grace they were Elect Angels Now men and Angels in heaven are of the same Quire and sing the same song and therefore those men that are fated O who are they why they are the Elect and they have great cause to glorifie the grace the free grace of God Fourthly God saves men in a way of free love and grace because none shall miss of Salvation As God will punish and condemn all the proud all the wicked that none shall escape So he will also save all that he hath a mind to save by free grace because they shall not miss of Salvation Fifthly God will save men in such a way as whereby he may be glorified to all Eternity and therefore he saves them in a way of free grace and love For what have we to praise God for in heaven but only for free grace free grace to glorify his name for that therefore I say God will save men in this way of free love and grace that he may be thereby glorified hereafter to all Eternity and thus I have done with the Doctrine Now go along with me a little by way of application First If we be saved by free grace if free grace and love be the foundation of our Salvation why should we not then stand cleer from all our own works as to the meritorious ends of them for grace and works are opposed and therefore faith as a work can neither Justify nor save I confess the Apostle saith work out your own Salvation with fear and trembling but what follows for it is God that worketh in you both to will and to do of his good pleasure Phil. 2.12 13. Secondly If we be saved by grace why should we not be tender of the grace of God of the name of God of the free grace of God and of the great name of God Are you saved by grace and will you turn grace into wantonness Oh my friends I say if you be saved by grace and by grace alone how tender should you be of the name of God and of the free grace of God Thirdly If we be saved by grace then we may here see the reason why many do take so much pains as they think for heaven and yet fall short of it and go to Hell why it is because Salvation lies under the conduct of free grace Some men abstain from sin that they may not be damned others perform holy duties read and hear c. That they may go to Heaven yea many strive and shall not enter because salvation is of free grace Fourthly If by grace ye are saved and that there is much of the free grace of God in our salvation why then should you doubt of it I confess it is a hard thing to have Assurance of your salvation and if you have it it is free grace to you more than to another and free grace is the founder of it if you have it But yet O soul if by grace we are saved let us not then doubt of it for it is most sure if you are saved by grace I say why doubt ye then O ye of little faith O Christians comfort your selves with these words It is your Fathers good pleasure to give you the Kingdom Luke 12.32 It is his good will and pleasure it is in a way of free grace and love But you may say though it be in a way of free grace and love yet it may not be for me it may none of it be mine saith the soul Nay say not so but mark what an Inference the Psalmist makes and draws up from this General Psalm 130.4 5. But there is forgiveness with thee that thou mayst be feared I wait for the Lord my soul doth wait and in his word do I hope and so in Psal 103. Speaking at large of the grace mercy and goodness of God in the 8. verse he saith The Lord is merciful and gracious slow to anger and plenteous in mercy but what is the conclusion Bless the Lord all ye his hosts bless the Lord all his works Bless the Lord O my soul The very last words are bless the Lord O my Soul from the consideration of the freeness of the grace of God in general he draws up this Conclusion bless the Lord O my Soul But you may say Though God will save by grace yet surely all shall not be saved by grace shall all men be saved is God so free No all men shall not be saved for saith the Apostle Gal. 5.15 We through the spirit wait for the hope of righteousness by faith for in Jesus Christ neither circumcision availeth any thing nor uncircumcision but the new creature but shall not all be saved No saith the same Apostle Eph. 5.6 Let no man deceive you for no whoremonger nor unclean person c. hath any inheritance in the Kingdom of Christ and of God There is no place for unclean things in Heaven you know what the Apostle saith to the Galathians The inheritance is not to the bondwoman nor to her children So that I say that God doth not save all but those he doth save are saved by free grace But you would know who those are that are saved or that shall be saved for ever why thus briefly only to name things First Look who those are that are justified they shall be certainly saved Secondly Those that are willing to part with all for Christ and for the service of Christ they shall certainly be saved Mat. 19.29 And every one that hath forsaken houses or brethren or sisters or father or mother or wife or children or lands for my name sake shall receive an hundred fold and shall inherit everlasting life Thirdly They that stand at Christs right hand here they shall be sure to stand at Christs right hand at the day of judgement and so be saved 2 Cor. 5.5 Now he that hath wrought us for the self same thing is God who also hath given unto us the earnest of his spirit he that hath wrought us for the self same thing it is the very same word which is used for work out your own salvation c. So that there is a working up of the soul unto eternal glory and if Christ hath wrought
you unto the self same thing whilst you live here then you are at his right hand now and then you may be sure to stand at his right hand at the day of judgement and so shall be sure to be saved for ever to all eternity Fourthly Those that are tender to Christs little ones that are tender to those that are despised in this world and ready to help and assist them according to their wants they shall surely be saved for ever Come ye blessed of my Father inherit the Kingdom prepared for you For I was an hungred and ye gave me meat I was thirsty and ye gave me drink I was a stranger and ye took me in I was naked and ye cloathed me sick and ye visited me in prison and ye came unto me And the righteous answer Lord when did we see thee sick or naked or hungry and fed thee and cloathed thee why saith he In as much as you did it to one of the least of these my brethren ye have done it unto me Mat. 25.35 So I say look who these are that are tender of Christs little ones and are ready to help them and to relieve them according to their wants and necessities those are they that shall be saved to all eternity Fifthly Those that strive together for the Faith in times of affliction those are they that shall be saved for ever Phil. 1.27 That ye stand fast in one spirit with one mind striving together for the faith of the Gospel So I say look who those are that in the time of persecution strive for the faith they shall surely be saved and that to all eternity Yet one thing more Sixthly Those that come to Christ in time of Temptation they shall be saved freely to all eternity for saith our Saviour Christ John 6.39 And this is my Fathers will that hath sent me that of all which he hath given me I should lose nothing but should raise it up again at the last day in verse 37. saies Christ him that cometh to me I will in no wise cast out and I will give you the reason saith he For it is the will of my Father that I should lose none which he hath given unto me but that they should rise at the last day How is it therefore with you Holy and beloved brethren in the Lord Do you come to Christ in your Temptations Do you strive together in love for the faith in time of persecution Are you tempted Are you brought low Remember this that Christ is able to raise you up and to save you to all eternity and therefore O soul doubt not of your salvation But some may say I am guilty of this doubting what shall I do that I may not doubt of my salvation This is too large a subject to speak to now I shall only say this to it Let me desire you to study much the freeness of the grace of God in general and consider also much and frequently the particular instances of grace and mercy that God hath shewn to others and you will find it is all of free grace yea and this scripture shews you that all is of free grace and therefore though it be a hard thing for us to get assurance of our salvation yet the particular instances and examples of the mercies that God hath bestowed upon others should much incourage us and bear us up and should stir us up to get assurance Grace and mercy being shewn to others doth not only shew that it may be had but that mercy hath been had When you see the Ice trodden then you say you will venture So say such a one was unworthy such a one prophane and yet he hath obtained mercy and why may not I Therefore if you would have assurance of your salvation think much of the freeness of the grace of God and withal consider the particular instances and examples of others that have obtained this mercy and that in a way of free grace and love too Fifthly And lastly to conclude Is it so that God saves the soul freely and that our salvation is only by the free grace and love of God Why then should we not come with boldness for salvation since it is so free O let none be discouraged but let it stir us up to come with boldness and to plead for it if it be free Is salvation free and will not poor sinners come to receive it Come O come freely for salvation Christ Jesus is willing to make good his own name and this is his name he is called Jesus and he shall save his people This is the will also of my Father that you should come unto me John 6. Christ Jesus hath now salvation in his hands and will you not come and ask for it But methinks I see salvation in your faces methinks I hear a voice among you saying What shall we do to be saved In answer to which thus Believe in the Lord Jesus and venture your salvation upon him And then if you will be saved you must become as little children for saith our Saviour unless you become as little children you cannot be saved Mat. 18.3 You cannot enter into the Kingdom of Heaven As little children how Why not seeking great things Little children do not seek great things you must become as little children low and humble not seeking great things for great things become not little children You must be willing to part with all at Christs command and for his service and for want of this the young man went away without eternal life Go and sell all that thou halt and follow me and he could not do it and he lost Heaven by it he would keep Earth and he lost Heaven by it But once more Be not only willing to part with all for Christs sake and at his command but go and cast your self at adventure upon his free grace and love and then go and work and perform duties and pray and use indeavour work as if there were no grace to be saved by and bear thy sâ—â—â— still upon free grace work as if theâ—â— were no grace and build upon the grace of God as though there were no works Thus do and you shall be freely saved to all Eternity for ever and for ever SERMON IV. NEHEM 5.15 The latter clause of the Verse But so did not I because of the fear of God IN this Chapter there are three things most considerable First The voice or cry at the beginning of the Chapter And there was a great cry of the people and of their wives against their Brethren the Jews And then Secondly You have made known to you what Nehemiah did in this case in the 6 and 7 verses And I was very angry when I heard their cry and these words then I consulted with my self and I rebuked the Nobles and the Rulers c. Thirdly You hear more of Nehemiahs acting at the 14 and 15 verses Moreover from that time that I was