the Trinity but as assuming our Nature for otherwise the truth would be no wayes comfortable to us if the Sonne of God had not also been made man The Observation shall be the words in the Text viz. That God is the Father of our Lord Jesus Christ Which truth shall be first explicated and confirmed Doctrinally and then illustrated Practically As for the Doctrinal part the Socinians they have raised up much dust and have obscured the point with their subtill heretical depravations For whereas the Church of God formerly did believe Christ to be the Son of the Father by eternal generation They deny this reason and assert some new ones of their own invention Yea and the Remonstrants also though they assert Christs Sonship from the Father by eternal generation yet they affirm also a second way of communication of this Sonship and that is By a gracious vouchsafing of supream power and glory to him So that they must acknowledge two filiations in Christ the one Eternal by that secret and ineffable generation the other Temporal or in time viz. A gracious communication of supream power and glory to him But this is false as is to be shewed But to explain this Consider First In the Scripture we read of four ways whereby a person may be entituled to be the Son of God and to have God his Father For as for that more common and general notion whereby God is said to be a Father in respect of Creation and so to all men Isa 54. 8. And the Apostle sanctifieth that expression of the Poet For we are his off spring we do not here meddle with And 1. There is a Sonne of God by Creation after the Image of God Thus Adam Luk. 3. ult is called The Sonne of God and the Angels also Job 1. 6. These are the Sonnes of God and have him for a Father because they they were at first created after his Image in holiness 2. God is a Father by gracious Adoption Thus all believers have received The Spirit of Adoption being thereby enabled to call God Abba Father 3. A Person is said to be the Sonne of God by communication of some power and office Thus our Saviour argued from the lesse to the greater That if they were gods to whom the word of God came viz. who were appointed by God to be Magistrates how much more was he God Lastly There is the Son of God by eternal generation and thus Christ is onely Hence he is called His only Sonne Secondly Take notice That Christ is called the Sonne of God only from one respect and that is because of eternal generation from the Father It is not my purpose to enter into a Dispute about this secret and unspeakable mystery This is enough for us to know That Christ is never called the Sonne of God or God said to be his Father but because of that eternal generation as the Apostle proveth Heb. 1. from Psal 27. Thou art my Sonne This day have I begotten thee which is so attributed to Christ that thereby he hath a supereminency to all the Angels who yet are called the Sonnes of God upon a gracious foundation Hence 1. Christ is not called The Sonne of God because he is predestinated to be the Mediator of his people 1 Pet. 1. 20. For he is not therefore the Son of God because fore-ordained to be Head of his Church but this latter doth presuppose and is grounded upon the former because he was the second Person in Trinity and Son of the Father therefore was he ordained thus to be a Mediator for his people 2. Christ is not called the Sonne of God because of his Incarnation or that wonderfull manner of the production of his Humane Nature in the womb Indeed some orthodox Divines and so Maldonate the Papist do grant That Christ was called the Sonne of God because of that extraordinary conception Luk. 1. 32 35. for the Evangelist seemeth to favour such an interpretation because when the Angel had said The holy Ghost should overshadow the Virgin Mary he presently addeth Therefore also that holy thing which shall be born of thee shall be called the Sonne of God Now though these men hold Christ was called thus the Sonne of God because of that extraordinary and peculiar way of the production of his Humane Nature yet they acknowledge his Sonship by eternal generation also But it is well observed by other learned men That it is an impudent concession to the adversaries of Christs Divine Nature to grant Christ is ever called the Sonne of God but because of eternal generation And therefore that expression Therefore also c. is not an argument from the Cause but the Sign That extraordinary conception was not a Cause but a true and sure Sign that he was the Sonne of God and therefore it 's said He shall be called not be the Sonne of God which relateth to the manifestation and notification of it And no doubt the Angel doth allude the ninth of Isaiah where a Virgins bringing forth a Sonne is made a Sign of his being Emmanuel God with us For if this extraordinary conception had been a cause of this filiation he would rather he called The Sonne of the holy Ghost then of God the Father because immediately conceived by him Neither is that of Maldonate true excepting against this interpretation That a pure man might have been so conceived by the holy Ghost and it would not follow that he was God properly For besides that it is a bold assertion to say so we must take this extraordinary conception in its circumstances as it was fo promised by the Prophet and thus it could not agree to any but to God 3. Neither is Christ called the Son of God because of his sanctification and mission into the word as John 10. 35. Nor 4. Because of his Resurrection from the dead His eduction from the earth as it were a womb to life being like a new birth Nor 5. Because of his being placed at the right hand of God Heb. 1. 4. For although in those Texts Christ is proved to be the Sonne of God by his Sanctification and Mission into the world by his Resurrection and by his Exaltation yet not so as if these did make him to be a Sonne So that he was not a Sonne before but by way of declaration and manifestation When these things were done there was a plain discovery that he was the true and proper Sonne of God he was the Sonne of God from all eternity but none could so rise and be exalted but he who was so And therefore the Socinians who make Christ the Sonne of God by degrees by his Incarnation and first and afterwards more perfectly a Son in his Exaltation do most palpably wrest the Scripture The Summe therefore of this Discourse is That as Christ was called the Sonne of man only because born of a woman so the Sonne of God only because by eternal
commanded in the Old Testament We see by this Text that if Christ be the fountain of grace and peace as God the Father is then are we to pray to one as well as the other or to the Father in the Name of Christ The heretical exception against this place is That because the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not in the original therefore he would have the word Father relate to Christ as well as to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our as if the sense were From God our Father and the Father of Jesus Christ Indeed our Saviour doth say I go to my Father and your Father John 20. 17. But then he saith my Father in the first place whereas here in the Text it 's said Our Father and afterwards in the heretical opinion should follow The Father of Christ but that Christ in these salutations is meant as a conjoyned cause is very evident John 2. 2. where the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressed from the Father and from the Lord Christ the Sonne of the Father A second cavil that needeth a vindication may be in that Christ is said to be Lord as distinguished from God Therefore it may be thought that Christ is not God To this it 's answered That it 's true in the New Testament though Christ be sometimes called God yet the more common title given to him is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 especially when God the Father and Christ are mentioned together but as when Christ is called Lord it doth not exclude God the Father from being the Lord also So neither when God the Father is called God doth it exclude Christ from being God But you may say Why doth the Scripture if Christ be God and the fountain of grace as well as God the Father alwayes put Christ after God The answer is That though absolutely as God there be an equality yet when personally considered so that divine order is attended unto whereby the Father is of himself alone but the Sonne of the Father especially if we consider Christ as Mediatour so although God yet because in that work he is God-man and in that office inferiour to the Father hence it is that the Scripture speaks of him as the fountain and Christ as the stream or rather second fountain That of God are all things and by Christ are all things It is good to understand these mysteries so farre as the Scripture is a guide to us that we be not involved in those damnable Socinian Doctrines which overthrow these fundamentals That which I shall observe is from the relation attributed to Christ Lord viz. That Jesus Christ is a Lord. Thus he is often called in the Scripture yea Revel 19. 16. he is said to have on his thigh this name King of kings and Lord of lords So 1 Tim. 6. 15. The blessed and only Potentate the King of kings and Lord of lords It 's observed that these titles were given to the Persian Monarchs because of their transcendent dominion but here it is applied to Christ transcendently even to them also for he is said to be the only Potentate as if none were Lord but him Hence it is noted of Augustus as a providential thing That the year Christ was born in he refused to be called Dominus and so some Christian great men would not be called Domini but Domini diminitively out of reverence to Christ but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so Lord may be attributed to men as well as King and head so that still it be acknowledged he is Lord of lords and that none is Lord like him But let us briefly open this Doctrine that thereby our hearts may be more raised up with this greatness of Christ for he is a Lord not only for his own great dominion and glory but for the believers good and benefit it is matter both of great comfort and encouragement to know that Christ is Lord. And. First We are to consider That Christ hath a two-fold Lordship Kingdom or Dominion The one Divines call Natural and Essential The other Dispensatory and Mediatory The former he hath as God and so is Lord in the same sense that the Father is Lord. The second he hath as he is Mediator God-man and therefore it is in some respects distinct from the former God the Father is not Lord in that peculiar and proper respect as Christ is For although that be true which Divines say That Christs natural or essential Kingdom doth virtually and eminently contain all that his Mediatory doth yet there is some formal respect to be made Now as Christs former Lordship and Dominion was natural and necessary so this may in some sense be said to be given him or as the Scripture saith Act. 2. 36. He was made by the Father both Lord and Christ appointed to be the Lord and the Head of his Church Not that this doth any wayes evacuate his Divine Nature as if because he were made Lord that therefore he was not so essentially for nothing was given Christ to perfect him what he received of his Father in time did only manifest that he was God for none can be Lord and Head of his Church but he who is truly God If therefore as he is Mediator it be said to be given him to be Lord and to have a Name above all Names yet this doth not deny but prove his Divine Nature because none but God can have such power and do such things Secondly This Official or Mediatory Kingdom hath its degrees it is militant and triumphant Militant and so the Lord Christ hath not as yet subdued all his enemies under his feet it doth not follow that Christ is not Lord because every thing is not wholly conquered because there is sinne and the Devil working still For as David was King although still there was a great part to be conquered by him he was King at Hebron when he was not made King over Israel yet he had a right to all before he was in actual possession So it is with our Lord Christ he is made Lord over all only there is time required to bring all things in subjection to him And as for his Triumphant and consummate Kingdom or Lordship that will be at the Day of Judgement when having saved all his people and overcome all their enemies then he shall take the triumph of all his victories And here we may take notice how to understand that difficult place 1 Cor. 15. 24 25. where Christ is said After all enemies are subdued to deliver up his Kingdom to the Father The Socinians urge that to shew that his Dominion and Kingdom will be but for a season whereas the Scripture in many other places maketh his Kingdom to be without end Luk. 1. 32 33. To reconcile this therefore you must know That the Apostle doth there speak of Christs Kingdom as it is militant and in respect of that Dominion and Government which now Christ
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
to charge it upon all other Ministers as if they were all alike It was for this that Paul doth not only apologize for himself but his Associates also But how unreasonable is this grant that some were truly blame-worthy must all be so If in the Old Testament there were many false prophets that daubed with untempered mortar that cried peace peace to sinners when destruction was at hand shall we therefore condemn the good Prophets who reproved even the greatest and most mighty for their sins Because Judas was a thief and for filthy lucre sake betrayed Christ shall we condemn all the Apostles making them to be no better Must Sylvanus and Timotheus be accused Because they thought Paul was inconstant and light yet thus it falleth out continually and that from these Grounds First The policy and enmity of false teachers who like Haman think it a small matter to destroy one Mordecai unlesse they root out the whole race of the Jews Thus the false Apostles concluded Though Paul was disgraced and vilified yet if Sylvanus and Timotheus be in esteem and authority our Kingdom will fall to the ground It is therefore the adversaries design to cast dung in the faces of all the faithfull Ministers of Christ that so there might not one be left that should be usefull in their place A second Ground is From the injudiciousnesse and indiscretion of people who are credulous and apt to believe all rumours and reports How could it be that the Pharisees by their calumniating Christ as an Impostor and a Blasphemer should prevail with the greater part of the people to be on their side because they were blinde and led by the blinde they would not make use of their own judgement they would not examine and try whether things were so or no. And then the third Ground is From the natural enmity that is in all wicked men to the Office of the Ministry when faithfully discharged That is a burden to them they must needs say with Ahab to such faithfull Michaiahs We hate him because he alwayes prophesieth evil Alas godly Ministers cannot give any comfort cannot promise peace to such ungodly persons therefore they have hatred against them and are glad to receive any false report concerning them Ministers are compared to Light and to salt now the Light must needs be offensive to distempered eyes and Salt to soars Thus if the Ministery be powerfull to enlighten to convince to reprove no ungodly man can endure this Therefore it is that the office of the Ministery when faithfully managed is so great a trouble to wicked men They are thievs therefore cannot endure this light they cry out with Ahab hast thou found mee O my enemy Every Sermon that is powerfull is as bitter as gall and wormwood to them and therefore there being such an enmity and ill-will against them it is no wonder if they be quickly prejudiced and will not believe there is a godly or faithfull Minister in the whole Church of God But I hasten to the Last Observation and that is It is a most blessed and happy thing when all the Ministers of God agree with one consent to advance Christ As Luke calleth it chap. 1. The mouth of all the holy Prophets which have been since the beginning of the world It was but one mouth as it were They all agreed in the same Doctrine Paul and Sylvanus and Timotheus they all preach the same Christ they were not yea or nay This accord and agreement among the Ministers of the Gospel is of so great concernment that our Saviour in his valedictory prayer doth with much efficacy and vigor press this Petition That his Disciples may be one and one in the most near manner imaginable even as the father and son are one I shall not enlarge on this because heretofore much spoken off only I shall instance in some usefull Effects and consequences of this happy Agreement Only before I do that we have cause to take notice of the goodness of God and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifold wisdome of God whereby he hath provided many Offices many Officers for his Church and those variously gifted and all for the spiritual benefit of our soules some are Barnabasses some are Boanergeses Thus as the Kings Daughter is said to be cloathed with needle work of divers colours so hath God richly adorned his Church with variety of abilities that if men be not converted the greater will be their condemnation For whereas Auditors are of divers appetites some are for doctrinal Preaching some for affectionate some are for legal terrible Sermons others for sweet Evangelical discourses if Christ send Embassadours thus qualified every way what can they look for who are not by these several baits allured and taken For this cause we have Christ himself upbraiding the Jews that no kinde of heavenly way would please no kinde of dressing the Word of life was acceptable to their palates Matth. 11. 18. John came neither eating nor drinking and they say he hath a devil The son of man came eating and drinking and they say Behold a friend of publicans and sinners Hereupon he compareth them to children playing in the markets saying we have piped to you and ye have not danced we have mourned unto you and ye have not lamented Thus nothing would do any good to them Admire then Gods goodness that hath thus abundantly provided for thee Do not simply and enviously compare one Ministers gifts above another but adore the mercy of God that useth all the different abilities of men for the Churches good This premised we may from the harmony and Agreement of Ministers in advancing Christs Kingdom see First The greater Confirmation of the truth If out of the mouth of two or three witnesses then how much more out of the mouth of many thousand witnesses is every truth abundantly confirmed How canst thou give way to any atheistical thoughts whether there be a God or a day of Judgment or an heaven or an hell when thou shalt hear so many thousands of Gods servants in all ages witness to this thing All the Prophets and Apostles men renouned for holiness for miracles they all preached the same Doctrines that we do to you And therefore consider with thy self what a cloud of witnesses thou gainsayest by thy unbelief 2. The greater consent and harmony the greater defence there is for the truth The old rule is vis unita fortior Our Saviour confirmeth it when he saith A Kingdome divided against it self cannot stand What advantages do the enemies of Gods Church make by the Divisions and different Judgments of men in the Reformed Church The Papist doth confidently conclude that all will turn to them at last for say they you have so many Sects amongst you and one saith he hath the spirit of God and another he hath but all contrary to one another Now although it were easie to recriminate yet this difference
fancies and opinions making such a grace as we would have and then go to the Scripture to confirm it but the word of God must be the alone Rule in this case So that by the Scripture alone we shall not give too little nor on the other side attribute too much to it making Gods grace to be such a thing not indeed as it is but such as we would have It is good therefore to attend to the Scripture and to lay all our own thoughts and all humane Authorities aside that so the Scripture grace of God may be found out Now these Characters we may have of that grace the Scripture commends in God 1. That the Scripture-grace doth begin all the good in us We do not prevent God but he prevents us Thus our Saviour You have not chosen me but I have chosen you We love him because he loved us first So that the word of God doth still resolve the original of all we have into this grace of God as Rom. 9. and Rom. 11. Ephes 1. Whosoever therefore makes something in us to begin and then Gods grace to be subsequent he setteth not up grace in a Scripture-way Therefore there are no antecedent merits or dispositions in us for which God doth afterwards bestow his grace upon us The very first desire inspiration and least unseigned groans after Christ is from this grace of God Therefore the beginnings of what is good is attributed to God as well as the progressives yea the initials most of all because then we were dead in sin and in a state of enmity against God 2. The grace of God which the Scripture commends as to our Sanctification and conversion is not meerly suasory and by moral arguments or in an universal indeterminate and ineffectual manner till we by our freewill content to it but it 's a grace that takes away the heart of stone and giveth an heart of flesh it 's a grace that gives a new birth and maketh us new creatures Which expressions do suppose that we had not so much power as to consent unto grace till grace doth enable us It is a grace that giveth us both to will and to do It 's a grace that makes us to be what we are and so to differ from another whereas if we did co-operate with grace or make Gods grace effectual then it would be we our selves and not Gods grace that should make this difference 3. The grace of God which the Scripture commends as to our Justification is imputed grace not inherent evangelical grace which justifieth us is external though by faith received into us and made ours And this is greatly to be observed for what godly man when he goeth for Justification and consolation doth not more attend to inherent grace than imputed This truth is the very heart and marrow of the Gospel It is about this that there is so much doctrinal and practical contending Whether grace inherent in us or imputed to us be that which we must rest upon and lean upon when God enters into judgement with us We say only imputed grace others say inherent and that because the Apostle excludeth works not only meritorious work but godly works works of grace done by us And here now the Adversaries seem to insult saying The Apostle excludeth works only of the Law such as are done by our natural strength or perfect works or works that merit but this is to distinguish where the Scripture doth not and whereas it is said that the works of grace cannot be opposed to grace because they flow from it they are effects of it It 's answered that works of grace cannot indeed be opposed to that principle of grace within us from whence they are said to flow but they are opposed to that grace which is said to be the effect of them viz. Justification and remission of sins So that though works of grace do not oppose internal renovation yet they do justification which they say is produced by them Again whereas they say That none extoll grace more than they do because they make grace inherent to make us accepted of with God Whereas the Protestants debate it denying it this noble work For say they will not grace be most advanced in Heaven when we shall be justified by that perfection of holiness which is within us But to this also it 's answered That it's imputed grace which is Evangelical grace and that we are to exalt in this life In Heaven indeed this Evangelical and imputed grace will cease though all glory will be given to that because by it we are brought to perfect inherent grace Lastly The Scripture-grace though it be not for good duties yet doth alwayes require the study of them and diligent attending thereunto So that as we must not with the Papist make our duties thrust out grace so neither must we with the Antinomians make grace to thrust out duties for both these do consist together Therefore as the Scripture speaks of Gods grace so it doth also of those holy duties which if we do not diligently perform we cannot have any portion in everlasting happiness Use of Admonition To pray for that spiritual wisdome that we may joyn Gods grace and our holiness to be conscionable in performing of the later but to relie only upon the former Especially take heed of such wayes and courses that shall put thee out of this warm Sunne that shall make thee to walk in darkness not feeling the comfortable beams thereof Oh remember it is this alone that makes life and death comfortable It is true thou mayest be under this grace of God yet by some cloudy temptations upon thy soul thou not be able to perceive Oh but let thy earnest prayer be That Gods grace may not only be to thee but this may be evidenced to thee Thou canst never have true solid peace and quiet contentation of soul till this be all the food as it were thou livest upon till this be all the cloaths thou coverest thy nakedness with SERM. XXV Of the Nature of true Gospel peace and wherein it chiefly consisteth 2 COR. 1. 2. Grace be to you and Peace from God our Father and from the Lord Jesus Christ VVE are now come to the second thing which the Apostle doth so cordially wish these Corinthians and that is Peace Grace is the Cause Peace is the Effect Grace is the fountain Peace is the stream This word Peace among the Hebrews comes from a root signifying to be whole and sound because by Peace they did mean all good and prosperity as by Warre the Hebrew word coming from a root signifying to eat and devour they meant all misery and destruction And among the Hebrews this was their ordinary salutation and greeting Peace be to you intending thereby all prosperity and happiness And so some expound it here by Peace understanding a prosperous and successefull proceeding of all their affairs But though this is not to be excluded yet
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
generation he was of the Father Therefore the Apostle asketh this Question To which of the Angels then much less men said he Thou art my Sonne c which must be in a peculiar transcendent sense for in a common general one Angels are called the Sons of God And indeed to be a Sonne by eternal generation and then afterwards by gracious communication doth imply a contradiction For amongst men he that is truly such a mans sonne by natural generation can never for any adventitious reason be properly called his sonne afterwards If then God be the Father of Christ by generation then he is not by any other supposed wayes of gracious communication And that Christ is a Sonne in a transcendent way to Angels and men appeareth fully by the expression of the Apostle Heb. 5. 8. Although he was a Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet learned obedience by those things in which he suffered From whence we say Christ was a Sonne not according to his Humane Nature for so he was to shew obedience Mal. 1. 6. but in that sense wherein he could not obey viz in his Divine Nature Therefore it 's a discreet Axiom or Proposition Although he was a Sonne This being laid as a foundation let us come to consider this as a ground of our comfort For you may say Why is God to besa blessed by us Because he is the Father of Jesus Christ For what doth that appertain to us Indeed to wicked and ungodly men who perish in their sins this makes no more for their comfort then for apostate Angels whose nature Christ took not upon him But as for the godly the true believer this is the foundation of all their comfort For First In that he is the Father of Christ by this means he cometh to be the Father in him For seeing Christ is ours then he who is the Father of Christ must be our Father also as will appear in the second place But the first consideration of comfort is That Gods paternal relation to us is grounded upon the Fathers relation to Christ Christ merited at Gods hands that he should be a reconciled Father with us for without Christ God is not the Father of mercies but a dreadfull and terrible Judge He is a consuming fire and we cannot with any confidence draw nigh to him but through Christ God assumeth a new relation to us of a Judge he becometh a Father So that we see this is the fountain of all our comfort Therefore is God a Father to us because he is to Christ and this is the reason why the Apostle mentioneth as you heard this Title so often with Doxologie because without Christ God is not a Father We cannot expect a drop of mercy or the least glimpse of favour from him Secondly This relation of God the Father to Christ is of great comfort to us because of our union with Christ When we by faith are made one with Christ then we have the same Father as he hath and this is a second ground of our comfort The Apostle calleth him The Father of our Lord Jesus Christ because our Lord our Jesus therefore God is our Father The Devils and wicked men because they cannot truly say Our Christ therefore they cannot call God Our Father It 's then our union with Christ that doth entitle us to God a Father as well as Christ himself As it 's with the wise when married to an husband then the husbands father is her father and what relations he hath she is also received into Thus it is here when the soul by faith receiveth Christ he is thereby made the Sonne of God and a co-heir with Christ They have now the same Father Christ is become their brother to them Oh what an unspeakable and glorious priviledge is this that Christ should not disdain us or be ashamed of us but call us brethren and make us to have the same Father with him I Did faith improve this by lively meditation what joy and quietness would it produce in our hearts Thirdly This is greatly for our comfort Because though there be some distance and inequality yet we may upon the same general grounds plead the bowels of a Father and all the effects of fatherly love as Christ himself may Will not the Father deny Christ neither will he us Will not the Father reject Christ neither will he us he is become a Father to us as well as to him Indeed there is a great disproportion between Christ and us in this paternal relation he is by Nature we by Grace he is the only begotten Sonne we adopted sons he is perfectly holy and the meritorious cause of this relation for us Therefore the Socinian doctrine is to be abhorred who makes Christs Sonship and that of believers to differ only in degrees not in kind Yet in the general because by him God is made a Father we may improve it in what we have his promise for as Christ himself did Hence 2 Sam. 7. 14. what is spoken of Solomon as a type of Christ and in the general is true of all believers the Apostle Heb. 1. applieth to Christ as in such particulars 1. The fatherly love and bowels which Christ found from God in all his exercises and agonies the like may we expect to find Did Christ say when his Disciples left him That he should not be alone because the Father was alwayes with him The same may every true believer affirm when he may be left alone if in persecutions thy friends thy acquaintances forsake thee If father and mother as David said should leave thee yet this Father is alwayes with thee So that although thou art not comparable to Christ either in thy natures persons or graces yet remember the same fatherly love is common to both Hence Job 17. 23. That they may know that the love wherewith thou lovest me is in them In them by way of sense and experience by way of knowledge and certainty 2. As God is a Father to Christ thus in love so also he was in hearing of his prayers which he put up as man or as Mediator Father saith Christ I know thou hearest me alwayes John 10. And therefore in that wonderfull prayer of his that his soul poured out before his death his compellation unto God is Father And thus also God being a Father to us he will hear all our requests that are according to his will It is true God the Father heareth his only begotten Sonne Christ because of the full and absolute Image of himself in him There is no sinne no blemish nothing blame-worthy in Christ but in us there are many imperfections There is just cause to reject our prayers but yet because we are in Christ therefore for Christs sake and in his Name they are accepted his incense perfumes their prayers It is through Christs obedience that God smels a sweet savour in our holy performances So that Christ indeed he was heard for his own
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
sinfull It is a fundamental qualification required in every Disciple of Christ he cannot be Christs unless he be above the love of all things Matth. 10. 37. He that loveth father or mother or life it self more than me cannot be my Disoiple Why then art thou so afraid to die Is it because thy heart is so dearly engaged in such relations to such creatures Be humbled for this and reform A second sinfull cause which floweth from the former is The want of love to God and to Christ Thy desire is not with Paul To be with Christ thou doest not judge this best of all Not to be willing to die upon this account must also be very sinfull Do we not pray for the Kingdome of God Are we not to look for and hasten the coming of Christ Are we not to be as pilgrims and strangers in this world Now if these things were real upon thee though thou couldst not avoid a natural fear yet thou wouldst greatly subdue a sinfull fear 3. There is a sinfull cause of the fear of death When we produce those actions and live such a life which will justly make death terrible Thou complainest I am afraid to die I dare not think of death and why Thou doest put stings into death thou increasest the guilt of thy conscienne by living without repentance and reformation and then it is no wonder if such a sinfull cause make a sinfull effect Sinne less keep thy conscience clear and then thou wilt fear death less The last sinfull cause of the sinfull fear of death is Want of faith in Christ and this even the godly are subject to though they live holily and unblameably though they have kept a good conscience towards God and men yet they have sometimes uncomfortable fears about death because they do not look upon Christ they consider not that Christ hath conquered death So that now every Christian may with Paul triumph Death is swallowed up in victory O death where is thy sting 1 Cor. 15. 54 55. but want of faith depriveth of this holy comfort and boldness See then if thy want of faith maketh thee fear death and consider that if so this is very injurious to Christ as if still death were not subdued as if death had conquered Christ and not Christ death Faith will make thee see a loveliness and another nature in death than what it had at first SERM. LXVI The truly godly may sometimes passe false sentences upon their own Persons and Actions and Gods dispensations towards them 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 second Doctrine remaining from the clause of the former verse viz. That the children of God judge otherwise while they attend to second causes and humane helps then they do while they look to the power and promise of God will come in very seasonably as a branch of that general usefull matter which this Text will afford us Come we therefore to the consideration of it 1. It is a further amplification of this trouble which came upon him in Asia and that is the most extream and highest aggravation that yet hath been used which is expressed in the beginning We had the sentence of death in our selves 2. It is illustrated from the wholsom and saving end of this trouble laid on him It was not brought upon him by God for his destruction but his spiritual good His soul might have been in danger if his body had not been He might have perished spiritually if he had not been in danger of perishing temporally Now this blessed effect of his trouble is set down 1. Negatively That we might not trust in our selves 2. Positively But in God Described by a sutable property Who raiseth the dead Let us begin with the aggravation his trouble was so great That he had received the sentence of death in himself This is more than the clause in the precedent verse for there it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was in such a doubt and perplexity about his life that he did not see any way to evade but here he is positive he comes now to make resolute conclusions He must die He had received the sentence of death The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used here in this place onely in the New Testament The Verb from whence it cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budeus sheweth to have two more eminent significations the one is to separate and secerne one thing from another in which sense I do not observe it used in the New Testament It useth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that sense even as humane Authours also do most frequently 1 Cor. 1. 15. The spiritual man judgeth all things by searching and judging he cometh to discern the truth from errour The other signification is to answer in which sense it is alwayes used in the New Testament Favorinus in his Lexicon maketh this difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The former is a bare simple Answer made to any Question the later is an Answer by way of defence against some accusation The proper word for an Answer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Luke 2. 47. Luke 20. 26. Joh. 1. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is seldome used for an Answer yet Stephen sheweth out of Suidas an expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like that à secretis one whose office was to answer requests Hence some translate it answer as it is in the margin But the most genuine translation is sentence for so Hesychius expounds the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom Favorinus followeth verbatim in this as in many other particulars It is true Heinsius on the place maketh the word in a contrary sense to signifie an answer or inspiration from God secretly assuring of him that he should not die like that Act. 24. 24. Fear not Paul such answers were by the Urim and Thummim So that in his sense it should imply Gods suretiship or undertaking for his preservation But the other is more generally received and the following words argue such a sense The word then doth signifie a sentence passing upon him That he must die This he had received but from whom Not from God for God delivered him nor from the Magistrate there was no such Decree that we read of against him Therfore it was onely from his own feares his own thoughts which maketh him say He had received it in himself You see then that Gods thoughts were others then Paul's Paul absolutely concluded he should die but God had purposed the contrary From whence observe That the godly themselves are sometimes greatly deceived about Gods administrations to them They are apt to erre in their judgements about Gods dispensation They gather such conclusions and make such inferences as are wholly opposite to Gods intentions Though it
22. How miserable are such a people who rejoyce in the greatest judgment that can befall them Rejoyce not in this but weep and mourn rather when those who should deal faithfully with thee do flatter and seduce thee daubing with untempered morter For God will destroy both such Prophets and such a People Thirdly We are to rejoyce in the spiritual success and prosperity of their work It is very sad to hear those complaints in the Scripture Who hath believed our report and All the day long have we stretched out our hands unto a rebellious people To have much rain fall upon the ground and nothing but bryars and thorns coming up thereupon When therefore we shall finde that God makes the Ministry a savour of life and not of death unto many this ought greatly to rejoyce us when thou findest it to be a mighty word upon thy own heart or upon the hearts of others wherein we ought to be exceeding glad For Is there any greater mercy can befall thee than to have the Word thus a converting and saving Word to thee Thou mayest admire thy Pleasures thy profit thy lusts and judg them sweet But know that the Saving efficacy of the Ministry upon thy soul will be the blessedness indeed that shall endure for ever and therefore when you hear men praise a Ministry admire that examine what is the spiritual good they have found thereby what Reformation what a change hath it made The Apostle telleth these very Corinthians 1 Cor. 5. 6. that their glorying was not good why so because they did not purge out the old leaven They did not cast out that wicked person from amongst them now all this while they gloryed in their able Teachers they magnified the wisdome and Eloquence of many that preached amongst them but saith he your glorying is not good where is the holy Order the godly Discipline the spirituall Reformation that you should have attained unto by the Gifts and Ministry of your Teachers This alone will cause us truly and solidly to rejoyce Use of Instruction How impossible is it for men upon true and spiritual grounds to rejoyce in the Ministry unless they have felt some special efficacy upon it in their hearts They may glory in the parts in the Eloquence in the abilities of men but not for the spirituall success of the work In Popery they will have their people glory in their Church-Officers because of the external pomp and stateliness they live in and so they become reverenced for their outward glory But this is wholly unsuitable with the Scripture-glory and the Scripture-rejoycing for this alone will make thee praise God if thou hast found his Ministers to be the happy Instruments of grace and peace to thy soul SERM. CIII Of the Rejoycing a faithfull Minister hath in an Obedient people 2 COR. 1. 14. That we are your rejoyeing as you also are ours in the day of the Lord Jesus THere remaineth the Second part of the Doctrine to be dispatched which is The Ministers rejoycing upon good grounds in his people For you heard how happy and blessed a thing it was when there was cause for a mutuall and reciprocall rejoycing in one another between Minister and People For God many times upon wise ends doth divide those who should be conjoyned sometimes he sends faithfull Embassadours to a froward and rebellious people as God in Ezekiel that the people were bryars and thornes to him and that he did dwell among scorpions yet he must not be afraid or dismayed at their lookes though they were a rebellious house Chap. 2. 6. Now what comefort could Ezekiel have from such a people They were so many bryars and thornes scratching and tearing of him so many scorpions that had stings and what danger was it to dwell with such Sometimes again there may be a godly and holy people highly prising the means of grace and yet God set over them dumb or wicked Pastors that are Idols and no shepherds Now when this is so their is little rejoycing in one another and if Jehoash the King of Israel 2 Kings 13. 9. compared an unequal Warr to an unequal and unfit Marriage the thistle in Lebanon with the Cedar in Lebanon which proved destructive immediately for the wilde beast in Lebanon came and trode down the Thistle How much more now is this true in this spiritual relation When an Ignorant or prophane Minister is over a gracious people then the Thistle is married to the Cedar but but this cannot hold long for the Devil which is like the wilde beast the roaring Lyon he will come and devour all so that what the Apostle speaketh 2 Cor. 6. 14. may well be applyed here Be not unequally yoaked what communion hath light with darkness It is then very uncomfortable when a Godly people hath an unfaithfull Minister or a faithfull Minister an ungodly and a froward people This will make him sadly to bewail his condition crying out with Isay Wo unto me for I dwel among men of polluted lips Isay chap. 6. 12. This maketh him like Lot to torment his righteous soul by seing and hearing the wickedness of those he dwelleth amongst 2 Pet. 2. 8. This is a bitter and sad Persecution as it were thou dost not onely persecute a Minister by the malicious opposition and violent courses against him but even thy ungodly life that thou wilt not be reformed that thou wilt not hear and humbly receive the word of God this maketh them grieved and wearied in their work This is a perfecution of their righteous souls as Jeremy said chap. 13. 17. If you will not here it my soul shall weep in secret places for your pride Thus the wickedness and ungodly wayes of a stubborn people are the very heart-breaking of a godly Minister while they deride and scorn his soul mourneth for them while they revile and reproach him maliciously he giveth himself to prayer for them Even as it is with some tender Father who hath a Son grievously distracted and bereaved of his wits while he rageth and raveth at his Father while he miscalleth him and striketh at him The Father stands by sadly affected weeping and praying for his childe that he might be brought to his sound minde again Thus doth a godly tender Pastor mourn over a wicked scornfull and rebellious People But let us proceed to shew Wherein a faithfull Minister of Christ hath cause to rejoyce over his people And first When they are a teachable and learning people very tractable and ready to receive Instruction This is a great joy and Incouragement There are many who as they are sottishly ignorant in matters of Religion so they will continue obstinately therein They are not desirous and hearkning after knowledg that say with those in Job 21. 14. unto God Depart from us for we desire not the knowledge of thy wayes Now it is for want of a true knowledg of God that iniquity and profaneness doth abound every where
blessed for evermore And indeed he that hath the Titles of Jehovah the Properties of Jevovah that doth those works only which Jehovah can do he must needs be so the Son of God that also he is God himself And had not Christ been truly God it be hoved him to have denyed it when it was attributed to him But Phil. 2. He thought it no robbery to be equal with God Such was Christs Humility such was his love to his Fathers glory such was his care to instruct his Disciples in that which was necessary to Salvation that above all things he would have forewarned them not to have taken him for the true High God if he had not been so How solicitous was John Baptist that he might not be thought the Christ How passionately affected were Paul and Barnabas when the Heathens called them Gods and would have attributed divine worship to him Would not Christ have much more disclaimed these things had it not been his due belonging to him That he should be acknowledged the true God equal with the Father For though indeed at sometimes he saith The Father is greater than I and he maketh himself as sent from God to do his will yet then he speaks that in respect of his Office as Mediator and so he is the Servant of God appointed to do his will in reference to the Salvation of Mankinde 2. Hence he is not the son of God in those Respects which others are called so in the Scripture as First Some are called The sons of God in respect of creation because they had their being immediately from God Thus Adam is called the Son of God 2. Some are called the sons of God because of Regeneration and Adoption as all the godly are neither is thus Christ called the son of God Lastly some are called the sons of God because of their excellent Dignity and Priviledg in which sense the Angels are called the sons of God But Christ is called in such a sense the Son of God that it cannot be attributed to any but him and therefore sometimes is called the Onely son of God some imes the Onely begotten son of God And therefore none else may be called the Son of God in that respect he is 3. He is therefore called the son of God because begotten from Eternity of the Father He is not called a Son in a metaphorical but proper sense and that by Generation Thou art my Son this day have I begotten thee Psal 27. which though applied in the New Testament Act. 13. 33. to Christs Resurrection when God raised him from the Grave yet that is to be understood in respect of Manifestation and Declaration only then he was powerfully manifested to be indeed the only begotten Son of God That this begetting of him was from Eternity appeareth Mich. 5. 2. Whose goings forth have been from of old from everlasting He is not then called the Son of God in the several senses the Socinians Assigne as because inaugrated to be a Prophet of his Church nor because of that miraculous Conception and Nativity nor because upon his Resurrection he was invested with Lordly Dignity and Dominion but because he was from all Eternity begotten of the Father As for that Passage in Luke 1. 3. where the Angel speaking of the overshadowing by the Holy Ghost addeth Therefore also that holy thing which shall be born of thee shall be called the Son of God which hath prevailed with some though Orthodox so far as to make that miraculous birth a ground of his Sonship to God The best answer is That it is an Argument from the signe not from the cause because he had such a miraculous conception this did declare that he was the Son of God This must needs be so because he was called the Son of Man from that birth now he could not be called the son of man and the Son of God from the same fundamental respect It is necessary then to inform your selves in this fundamental Article that Christ is the Son of God and in what sense he is so For the Socinians acknowledg him a God but an appointed one a made and constituted one Therefore Smalâ—ius the Socinian inscribeth his Book de Divinitate Jesu Christi not Deitate he confesseth the Divinity of Christ but not the Deity Now they were called Divi amongst the Heathens who were made Gods after their death 4. When he is called the Son of God and that properly this doth necessarily imply that he was begotten of the Father And in this Consideration the humane thoughts of men would be much scandalized if they did not submit to Scripture How many Hereticks blasphemously have derided at this because we say God had a Son and that he is begotten of the Father But we must know there is a threefold Generation First Physical of man begetting a man and this is accomplished with manifold Imperfections 2. Metaphorical in which sense Philosophers do often speak of the Conceptus mentis that the minde doth degignere verbum which instance some learned Divines delight to use in the Illustration of this Mysterious point 3. There is an hyperphysical or supernatural Generation above the way and course of nature and in this sense the father is said to beget the son so that we are to remove all those Imperfections which adhere to humane Generation especially that of Separation and Multiplication For amongst men when the Father begets the Son there is a multiplication of a new Essence and then a Division or Separation of the Sons Essence from the Father so that although the Son hath the same specifical Essence with the Father yet not the same numerical Essence whereas in this supernatural Mystery there is no division or distinction of the Essence but of the Person 5. Because these Mysteries seem very difficult to flesh and blood therefore under all temptations we must adhere immoveably to the Word of God believing the testimony thereof and not attend to what humane Arguments suggest Thou must no more regard the Socinian Cavils than Hezekiah was to do the railing Language of Rabshaketh and we are the more solemnly ingaged hereunto by our Baptisme for that is a Dedication of us to the Name of the Father Son and Holy Ghost Though there is a Distinction in Order first the Father then the Son yet none in Dignity and therefore it s the name not the names That place also of John howsoever Socinians would wrest it stands like Mount Zion yea firmer than that 1 John 5. 7. There are three that bear record in heaven the Father the Word and the Holy Ghost and these three are one When a man taketh off his heart from the Scripture and beginneth to think How can the Infinite Majesty of God have a Son how can he have the same Essence and yet be a distinct Person whether did he beget this Son naturally or freely whether from Eternity or in time and if he
might beget one Son why not more while I say thy Imperfect low Soul is arguing after this matter fly from these temptations of Reason as Joseph from his Mistress captivate thy understanding to Scripture-testimony hide thy head in this cloud as it were and put off thy discussion of it till thou come to that perfect Academy in heaven where we shall no longer know in part but compleatly and perfectly Hence those Hereticks who deny Christs his Godhead that they may the more securely indulge themelves in these Blasphemous Doctrines make Reason the Judg of all Controversies in Faith The Scripture must be submitted to reason not Reason to Scripture This Reason is made the standard to weigh all things by But Bernard said well quid tum contra rationem c. What is so much against Reason as to think to comprehend by reason the things above reason Such Pigmeis cannot measure the Pyramides Yet this is not spoken as if that it were against true and solid Reason that the Infinite God should have a Son it is one thing to be above Reason another thing to be contrary to it Now the cause of all that unhappy miscarriage in this matter is because we are apt to judg of God according to our thoughts of a man When we hear of the Father and his only begotten Son we are apt to think it must be so in the Divine nature as it is with the humane we apprehend all alike But thou must know as the nature of God is incomprehensible so is this begetting of his Son Thou that art not able to comprehend the nature of God how canst thou reach to the manner of the Begetting of his Son Let us therefore satisfie our souls with the belief that it is so not daring curiously to search into the manner how lest like moaths flying about this light we be at last consumed by it 6. That we may the more firmly believe this truth of Christs being the Son of God we are to remember that the Scripture maketh this Antichristianism So that he is an Antichrist that denyeth the Son to be God 1 John 2. 22 23. He is Antichrist that shall deny the father and the son Whosoever denyeth the Son the same hath not the father Here we see that these are inseparable the Son and the Father he that denieth the one must necessarily deny the other for they are essential Relatives depending upon one another The Jews the Turks they hold one God but because they deny Christ to be the Son of God they deny the Father It is not enough to acknowledg one true God but we must also acknowledg him to be the Father of Christ and Christ to be his Son without this there is no Eternal life to be had as 1 John 5. 20. We are in him that is true even in his Son Jesus Christ This is the true God this is Eternallife The Socinians also differ but gradually in their impiety from the Turks and therefore no wonder if some of them have fallen into Mahumetisme for they make Christ to be a meer man though a constituted Lord and God and therefore they deny the Father and the Son and although they pretend it is their conscience that out of reverence and regard to the honor of God the Father they dare not affirm the Son to be equal God with him yet it is plain that there is no jealousie between Father and Son in point of honor but the Father commands us to honour the Son and the Son also to honour the Father For how clear is that John 5. 23. That all men should honour the Son even as they honour the Father He that honoureth not the Son honoureth not the Father And therefore all those Blasphemous Doctrines which tend to the Dishonour of Christ as the Son of God do also tend to the dishonour of God the Father So that it is no wonder if he be made an Antichrist that doth so For their is a political Antichrist who opposeth Christ in his Offices and while pretending to Christ doth oppose Christ such is the Pope of Rome and a Doctrinal Antichrist and they are those who deny Christ either to be God or man When therefore you hear how much this pestilential Doctrine of Socinianism prevaileth that men dare boldly plead against the Godhead of Christ tremble at it humble thy self under the want of love to the truths of God take heed of pride self-conceit contempt of the faithfull Guides God hath set over thee for those sinnes do hurry men headlong into everlasting Perdition those spiritual Judgments of God upon mens parts and intellectual abilities are the most dreadfull of all 7. The spirit of giddinesse and contradiction is justly fallen upon those who have denied this essential Deity of Christ insomuch that one party will not acknowledg the other Christian For some of them hold that because Christ is not truly God therefore he is not to be praid unto neither doth Religious Adoration belong to him The other they affirm because he is an appointed Lord over the whole world and so though not a God by nature yet by Office and seing that the Father hath given him the Dominion of the world therefore Prayer and all Divine Worship is to be attributed unto him Volkelius the Socinian handling this Question de ver â Relig. lib. 4. c. 11. Whether it be lawfull to pray to Christ declareth his minde in two Assertions 1. That we may lawfully pray unto Christ alwayes And 2. That we are not alwayes bound to it yet addeth that we might deservedly be thought not worthy of the Christian Name if we should refuse to call upon him But all this is meer impiety for it is impossible to call upon God the Father and not also to call upon Christ and when one Person is prayed unto the other is not neglected but included And therefore how those Socinians by their Principles can maintain the Religious Adoration of Christ against Franciscus David let them look to it Let us proceed to make Use of this Is Christ the Son of God Then with the Scripture let us admire that Love and condescension of the Father who sent his only Son to become a most ignominious and accursed man for our sakes The Mystery of the Doctrine and the Mystery of his love are both incomprehensible the one is above our understanding the other above our affections What may not God exspect from us who hath done so much to us God made man God made weak miserable and crucified man to redeem us from our sinnes What strong Obligations doth this lay upon us to make us for ever to abhor all sin All the Arguments of moral Philosophers against sin are but like a wooden dagger to this Goliahs Sword Here is fire enough to melt the toughest iron Was God made man to remove sin and shall thou yield thy self up to it What remedy will prevail if this do not SERM. CXXI
for hereby this gracious worke of God is differenced from all Enthusiastical delusions or from those prophetical extasies which the Prophets of God sometimes did partake off from that rapture Paul was in when he said Whether he was in the body or out of the body he did not know No we are not to expect such immediate operations of the Spirit upon us where the Spirit shall be both the efficient cause and the object also Neither may we hearken after some voice of Gods Spirit or immediate testimony within saying to us as sometimes a voice spake to Christ This is my beloved Sonne We may not expect that Christ should say to thee after some visible manner as he did to Mary Magdalen Be of good comfort thy sinnes are forgiven thee We are not to hearken to such Doctrines that may presse for such a witnessing but we must give care to what the Spirit of God speaketh in the Scripture and so expect to have this confirmation and sealing by those meanes which he hath appointed Even as it is in the Doctrine of the Scripture it is the Spirit of God that doth fully assure the hearts of believers that it is Gods word But how doth it thus perswade the soul Not by any immediate testimony but by these implanted arguments therein as the holinesse of the matter the majesty of the style c. by which this undoubted perswasion is wrought in us Thus it is in this worke of sealing the Spirit of God though it be the efficient cause of it yet it is in such an order and way as he hath appointed For we must not thinke that it is suitable to the workings of Gods Spirit that we should have a blinde perswasion in us whereby we are assured onely we know not why and we are not able to give any reason that we are assured but because we are assured The Spirit of God attemperateth its operations to our rational nature But what are those meanes and wayes whereby the holy Spirit doth thus assure us They are either External or Internal External are two-fold First By the Sacraments in the right use of them the Spirit of God doth assure us Hence you heard the Sacraments are called seales neither may we thinke that Christ hath appointed these Ordinances in a barren formal and empty manner No God will accompany his owne Ordinance to the right receiver and therefore as truly as he received the bread and wine so truly is he also made partaker of Christs body and blood Whereas then the promises are indefinitely propounded the Sacraments they are particular applied and by these the Spirit of God doth assure us of our interest in the promises Secondly Another External way is By those notes and markes which are given of such to whom the promises doe belong The Scripture doth not onely declare the promises but characterizeth the persons to whom they doe infallibly belong Insomuch that he who findeth he doth truely beleeve and repent He that findeth he is made a new creature such an one may as undoubtedly conclude being enabled thereunto by the Spirit of God that the promises doe in particular belong to him as if he were named as if it were said Thou Thomas and Thou John thou art received into the favour of God So that this particular doth evacuate all those boasts and confidences which many may have of Gods love towards them seeing the marks and signs are not applicable unto them which the promises do require But these I call External There are Internal Qualifications by which the Spirit of God doth thus perswade and assure us not that they are a cause or that we are to put confidence in them but by them as signes and effects of Gods gracious love we come to be assured of the love it selfe As by the Rain-bow we come to be assured that God will not drowne the world again I shall not enlarge upon these having had opportunity from some passages in this Chapter to speak thereunto The first particular signe or marke by which the Spirit of God doth interest or seale unto that I shall instance in is The sanctified and savoury improvement of afflictions Such as are chastened from the Lord and taught by him these may unquestionably conclude Gods special love towards them Hebr. 12. Revel 3. The Scripture doth in those places abundantly evidence that whosoever is a sonne of God is afflicted by him Insomuch that he who hath no chastisements is to thinke that he is a bastard and not a sonne Now this is not to be understood of afflictions themselves meerly as so but as sanctified as working to our spirituall good And when they have this blessed fruit it is as comfortable an argument to be assured of Gods grace towards us as any may be thought on The Apostle maketh this a sure effect of Predestination Romans 8. 26. He did also predestinate us to be conformed to the image of his Sonne which is partly in suffering as he did that so we might be glorified as he was Look then with a more comfortable face upon afflictions than thou hast done Doe not flie from them with fear as Moses from his Rod when turned into a Serpent For when these doe worke to thy spiritual good when they are like fire to make the gold lesse drossie when they are like winnowing to purge the wheat from its chaffe then know this is an assured testimony of Gods favour Thou needest not say Who will goe up into Heaven What messenger will come immediately from God to perswade my soule of Gods favour towards me For the testimony is on earth it is neare thee doe not cast thy eyes from it Secondly A second signe or meanes by which we come to this sealing is The observation and experience of Gods gracious presence in us and with us whereby we are preserved from some and kept either from or in such temptations that might have undone us When we finde that grace accompanying of us which David prayed for Psalm 19. to keep us back from sinning As the childe of God hath the Angels of Heaven to take care of him they have it in charge to hold him as it were in their armes as a Nurse doth her little childe so is he also inwardly fortified by inherent grace to keepe him in his wayes to Heaven he hath habitual grace and actual grace and he hath preventing grace and co-operating he hath exciting and persevering grace Now that man who observeth how richly and mercifully the grace of God putteth it selfe forth in these several effects how often when he is ready to goe astray the grace of God seeketh him out how often grace prevented and excited him else he had beene swallowed up in such deepe gulphs of sinne he I say that findeth such prevenitng concomitant and subsequent grace of God he that findeth this Rock Christ to follow him with gracious effects as some say the waters out of
are to take as if no other part of the spiritual armoury would do any good unlesse we had faith Ephes 6. 16. Hence when Peter was to undergo Satans winnowings which were chiefly by persecutions Christ saith He prayed that his faith might not fail him Luk. 22. 32. not his fortitude patience or zeal but his faith because this is the root the tree can never fail as long as the root is good It was want of faith made many in times of persecution sacrifice to Idols and deliver the Bible to be burnt It was want of faith made Spira fall into so great an Apostasie Thus faith is the chief grace that inableth to suffer for Christ This makes weak strong and Lambs Lions Secondly Another qualification to suffer for Christ is Love a grace not indeed to be exalted above saith but yet as necessary in its sphere where it hath to do as that is and as faith so this love required in every sufferer doth discover it self two wayes There must be hearty love to God and Christ for whom we suffer and there must be love to man yea to our enemies and persecutors or else we shall lose the advantage of all our sufferings The Apostle speaketh fully to this 1 Cor. 13. 3. Though I give my body to be burned and have not charity it profiteth me nothing And what charity is this Even two-fold First A love of God and Christ If thou sufferest because of force and necessity thou canst not avoid it this is not to suffer rightly It must be true love to Christ and his glory that thou preferrest his glory above all thy comforts even life it self And indeed this is the greatest expression of thy love to Christ when thou canst die for him as Christ discovered his great love in dying for us A man that doth not love Christ cannot suffer for Christ The second act of charity is To love our enemies our persecutours While they are railing we are to pray while they are persecuting we are to blesse and truly by this we are known to be Christs Disciples more than by enlargements or any miracles When one met with a Christian and falling upon him in a great rage beating and buffeting of him saying What great thing did Christ ever do The Christian replyed Even this that though you beat and abuse me yet Christ hath taught me to pray for you If therefore malice and a revengefull spirit be predominant in thee while thou sufferest Oh consider this is not to suffer as Christ did Thirdly There is required in him that suffereth for Christ Spiritual fortitude and courage No such enemy to this duty of suffering as worldly fears and pusillanimity of spirit Indeed there is a godly fear whereby we have an holy jealousie of our strength and therefore rest alone upon Gods power and this is an excellent preservative against Apostasie in the hour of temptation Many that have been exceeding fearfull have yet been more faithfull and stout in the hour of danger then those who have been more confident as many instances in the History of the Martyrs will evidence When Peter was so presumptuous as to say Though all men should forsake thee yet I will not He proved more cowardly than any So that there is a good humble fear whereby we renounce our own strength and this we are to preserve But then there is a carnal worldly natural and excessive fear this is to be mortified Now against this Christian courage is the proper help but this is the gift of Gods Spirit Therefore none can suffer for Christ but such who have the Spirit of God inabling them It 's a gift to suffer not only by way of honour but also by way of power Hence when Stephen and others were inabled to be bold against their adversaries they are said to be filled with the holy Ghost And thus Timothy is exhorted to be strong in the grace of God 2 Tim. 2. 1. and to endure hardnesse as a good souldier of Christ So Ephes 6. 10. Be strong in the Lord and in the power of his might It is true Aristotle speaketh of fortitude a moral vertue despising deaths and dangers but he was ignorant of God and so giveth us a Gloworm in stead of a Star Pray therefore for this holy courage in the way of God Fourthly To suffer for Christ there is required An holy Wisdome and prudence For it is not Christian fortitude unlesse regulated by Christian prudence Discretion is the salt to season all our Sacrifices for to Sacrifices there was salt required as well as fire When our Saviour gave that admirable counsel Be wise as Serpents and innocent as Doves Matth. 10. 16. he sheweth what an excellent temper even ad pondus a Christian should be of The Serpent must not eat up the Dove yet a Dove-like temper must be accompanied with wisdome Courage to suffer without wisdome is like Samson without eyes and many times did more dishonour God then all sufferings did honour him Austin disliked the zeal of some who demolished the Heathenish Idols of their own private accord having no Authority thereunto The indiscretion of one Andas a Bishop setting fire on a Persian Temple where they worshipped fire as a god brought a sad and sore persecution and when the Bishop was commanded to build it up again at his own charges for his resusal he was put to death Now saith an Ecclesiastical Primitive Writer I discommend him for his imprudence in demolishing the Temple but I admire his zeal that he would die rather than rebuild it He then suffereth for Christ that hath prudence and wisdome to order his zeal so that he suffer not for his own folly but meerly for Christ Only this is a very nice point to distinguish prudence from carnal policy but that is not my work now Fifthly We are alwayes to remember Patience as that which is a special qualifier of every one to suffer You have need of patience saith the Apostle Heb. 10. 36. Therefore Heb. 6. 12. Faith and Patience are put together as those two which made the godly inherit the promises Rom. 12. 12. Patient in tribulation This holy patience is that which doth quiet and compose all the waves and storms of the soul it commands all diffident and unbelieving thoughts all murmurings and repinings to be gone Therefore it 's said In patience possesse your souls And Jam. 13. Let patience have its perfect work If therefore thou art called any wayes to suffer for Christ take heed of fretting of repinings of unrulinesse of heart for impatience argueth a want both of faith in and love of Christ The Martyrs were admirable in the patience they discovered under the most provoking torments they suffered as if it had been in anothers body and not their own Sixthly To suffer there is required a mortified heavenly heart as to all earthly comforts and relations not to know father or mother or life it self
comparatively to the cause and glory of Christ And this makes it so difficult to suffer This hath made the Apostates that have many times been in the Church This hath filled the hearts of many with woe and wounds implacably For their childrens sake for their lives sake they deny Christ and a good conscience and how can it be otherwise while Earth is dearer than Heaven when we esteem the favour of men more than the favour of God This hath proved bitter wormwood to many at last Lastly To suffer for Christ there is required pure and holy motives To lose all for Christs sake out of meer conscience that this is the only cause why we are in any trouble We may read both in sacred and prophane Histories how men have suffered even death it self only for vain-glory All Aristotles vertuous men they were ambitious and vain-glorious men The very Heathen could make it Laudum immensa cupido as well as Amorpatriae We would think it a madnesse to lose comforts and life for an airy bubble of windy glory yet many have been thus transported not only Philosophus but Haereticus est animal gloriae vanissimum If then it 's not Scripture-grounds but ambitious vain-glorious principles that make thee to suffer Christ doth not will not provide sugar for thy bitter pils Thus have we seen what is required to suffer for Christ Oh the difficulty of this duty No wonder so much seed hath withered away when the scorching Sunne of persecution did arise No wonder Christ hath many Swallow-friends that endure with him the Summer time onely No wonder few are lovers of Christ for Christs sake As Alexander had more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the Bees that follow for the honey-pot only Now to all these we must adde this Caution A Christian that suffereth for Christ though he have not those qualifications in a perfect degree but find corruption opposing every one of them He must not therefore cast away his confidence for we can no more suffer perfectly for Christ then do perfectly for him and if our gracious works cannot justifie us no more can our gracious sufferings Martyrdom is not meritorious Though we shed our bloud for Christ yet the blood of Christ must cleanse that duty also The Martyrs died only in resting upon Christ for salvation and no wonder the godly heart finds more imperfections in his sufferings more carnal fear and impatience then in other duties because this is the hardest service Christ doth ever put his upon What else is to be said in this point will come in in the next particulars SERM. XLVIII How many wayes and by what means Christ comforteth those who suffer for him 2 COR. 1. 5. So our consolation aboundeth by Christ THe second absolute Proposition in the Text is That our comfort aboundeth by Christ. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred by some Exhortation but more generally and fitly Consolation Though this be spoken in the singular number and afflictions in the plural yet this is to be understood collectively as a treasure that hath all kind of comforts in it not one or two but all Therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here repeated again aboundeth which is to be understood partly repletively it filleth the hearts of those that do suffer for Christ and partly diffusively it extends also to the comfort of others And then you have the cause of all this By Christ Christ who is the cause of their sufferings is also the cause of their comfort As from the same root proceedeth both the Rose and its pricks Thus from Christ the same Fountain cometh both bitter and sweet Were not this added who would suffer for Christ who would lose all for him but Christ hath so ordained it that these sufferings are advantagious to us and though we lose in the retail yet we gain in the bulk and whole Observe That as our sufferings are for Christ so by the same Christ are our comforts Though he strike with one hand yet he supporteth with the other If David said to the Priest who fled to him many of them being slain at No◠by the bloudy cruelty of Saul Stay with me I am the occasion of your deaths thou shalt fare as I fare How much more will Christ own such who suffer for him saying Depend upon me for I am the cause of all the reproaches and cruel usages you meet with in the world But to explain this Let us consider In what respects comforts may be said to abound by Christ And First Efficiently He being the same with God is therefore a God of all consolation Yea Christ as a Mediator he is sensible of our temptations knoweth our need and wants and therefore the more ready to comfort Christ that wanted comfort himself and therefore had an Angel sent to comfort him is thereby the more compassionate and willing to comfort us Thus you may read Christ and God put together in this very act 2 Thess 2. 16 17. Our Lord Jesus Christ himself and God even our Father who hath given us everlasting consolation comfort your hearts Paul here prayeth that both Jesus Christ and God the Father would comfort them Christ therefore not only absolutely as God but relatively as Mediator is qualified with all fitnesse and fulnesse to communicate consolation he is the fountain and head as of grace so of comfort Secondly We are comforted by Christ Meritoriously he hath merited at the hands of God our comfort for without Christs death and atonement we were no more subjects prepared for comfort then the damned Angels Had all mankind with Dives begged but for a drop of comfort such was the gulph between God and us that it could not be obtained So that by Christ a way is made for our consolation Christ did not only obtain the communication of the holy Ghost in the gifts and graces thereof So that as by Christ the Spirit of God is given to the Church as a guide to teach and lead into all truth as the sanctifying Spirit and use of all holinesse So he is also as the Comforter who giveth every drop of consolation that any believer doth enjoy Though therefore joy and comfort be in Scripture attributed to the holy Ghost as the appropriated and applying cause thereof yet this is wholly because of the merits of Christ And therefore we may pray for comfort upon the same grounds as we doe for holinesse They are both the fruits of Christs death Lastly We are comforted by Christ Objectively that is in him and from him we take our comfort As Christ is called Our righteousnesse because in and through his righteousnesse we are accepted of in him we are compleat So Christ is our comfort because in him we find matter of all joy though there be troubles and vexations from the creatures though the Sunne and Moon be turned into bloud all powers