Sins may be blotted out when the times of refreshing shall come from the Presence of the Lord Acts 3.19 Then it is of Use to make you constant in walking in the Fear of the Lord Eccles. 12.13 14. Fear God and keep his Commandments for this is the whole Duty of Man For God shall bring every Work into Iudgment with every secret thing whether it be good or whether it be evil Especially it is an Engagement to Faithfulness in your Calling especially Ministers 2 Cor. 5.9 Wherefore we labour that whether present or absent we may be accepted of him Again it urgeth you to keep the Commandments Christ will bear you out Keep this Commandment without Spot unrebukable until the appearing of our Lord Iesus Christ 1 Tim. 6.14 And then it presseth to Diligence He comes with Crowns in his Hands to reward all that are faithful to him 1 Pet. 5.4 And when the chief Shepherd shall appear ye shall receive a Crown of Glory that fadeth not away 2 Tim. 4.1 I charge thee therefore before God and the Lord Iesus Christ who shall judg the quick and the dead at his Appearance and his Kingdom 1 Thess. 2. â—9 For what is our Hope or Ioy or Crown of rejoicing Are not even ye in the Presence of our Lord Iesus Christ at his Coming The Day of Judgment respects our Callings especially as Ministers Christ's Officers must give an Account and in whatever Condition God hath set us in wherein he expects a Trial of our Faithfulness we are to consider what we must do SERMON XVIII TITUS II. 13 Of the Great God and our Saviour Iesus Christ. I Come to the Description of the Person who shall appear who is described by a Title of Power and a Title of Mercy and Love because in Christ's Person there is Greatness and Goodness mixt for he is called the great God there is his Attribute of Power and Majesty and then there is a comfortable Name and Title Our Saviour That both these Titles do belong to the same Person the Fathers have abundantly proved against the Arians In the Original there is but one Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that greaâ— God and our Saviour We have just such another Expression 1 Cor. 15.24 He shall deliver up the Kingdom to that God and Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to God even the Father So here the great God and Saviour that is the God that is the Saviour Besides there is another Argument that the Words must be referred to the same Person because it is never said any where the Father doth appear but only Jesus Christ and therefore the Appearance of the great God must needs be applied to Jesus Christ. I shall handle these Titles conjunctly and severally I. Look upon them conjunctly and together and there you may observe the mingling of Words of Power and Words of Goodness and Mercy in Christ's Stile and Title I observe it the rather because it is often found in Scripture But for what Reasons are these Titles of Mercy and Power thus mingled and coupled together 1. For the Comfort of the Saints to shew that Christ in all his Glory will not forget himself to be a Saviour At the Day of Judgment when he comes forth like the great God with all his Heavenly Train then he will own us and will be as tender of us as he was upon the Cross. The Butler in his Advancement when he was at Court and well at Ease forgot Ioseph in Prison but Christ in his Advancement doth not grow shy and stately We may have Boldness in the great Day for he will not only come as the great God but also as our Saviour We have the like Expression Heb. 8.1 2. We have such an high Priest who is set on the right Hand of the Throne of Majesty in the Heavens And what follows a Minister of the Sanctuary Jesus Christ certainly had a gracious Welcome into Heaven and was exalted by the Father but even now he is our faithful Agent in Heaven This is made to be the Excellency and Height of his Condescention that he came in the Form of a Servant in the Fashion of an ordinary Man poor and despicable then he came to do the Church Service and now he is gone to Heaven in all his Glory still he is there as a Servant as one that is to negotiate with God for holy things to tender our Prayers to the Lord and to pass out Blessings to us this is Christ's Imployment in Heaven 2. To shew the Mystery of Christ's Person in whom the two Natures meet there is not only the Majesty of the God-head but also the humane Nature by which he claims Kin of us I observe it because the Scripture takes notice of it Isa. 9.6 To us a Child is born to us a Son is given and the Government shall be upon his Shoulder and his Name shall be called Wonderful Counsellor the mighty God the everlasting Father the Prince of Peace What a Mixture of Titles is here He is called a Child yet the everlasting Father Wonderful yet the Counsellor one that is intimate with his People he gives sweet Counsel to them He is called the mighty God and then presently the Prince of Peace Christ's Person is the greatest Mystery and Riddle in the World he is God and yet Man He is as the Apostle saith Heb. 7.3 Without Father and without Mother as Melchisedec yet he had both Father and Mother a Father in Heaven and a Mother upon Earth He was without Mother as to his Divinity and without Father as to his Manhood Another Place where the same Method is observed Zech. 13.7 Awake O Sword against my Shepherd and against the Man that is my Fellow He is called the Man but yet God calls him his Fellow our Brother and God's Son There are so many Mysteries that meet in Christ's Person that under the Law he could not be figured and represented by one Sacrifice Levit. 16.15 21. There were two Sacrifices chosen to represent Christ there was the Goat to be slain for the Sin-Offering and then the Scape-Goat one was not enough because there are in Christ two Natures a God that could not die and a Man that could not overcome Death The Goat that was slain shewed he was crucified in the Flesh and the Goat that was let go shewed that he did yet live by the Power of God 2 Cor. 13.4 For though he was crucified through Weakness yet he liveth by the Power of God Or as another Apostle hath it 1 Pet. 3.18 Being put to Death in the Flesh but quickned by the Spirit There was his humane Nature as he was Man that he might die to answer the Goat that was slain then his Divine Nature that he might live and overcome Death 3. To compare his two Comings and to show that Christ doth not forget his old Work His first Coming was in Humility to save not to judg Iohn 12.47 I
afraid to be damned it is not God's displeasure they care for but their own safety The youngman went away sad and was grieved for he had great possessions Mark 10.22 Because he could not reconcile his Covetous mind with Christ's Institutes So Felix trembled being convinced of Sins which he was loath to discontinue and break off 3. They differ in their effects many men tremble at the word of God coming in upon their Hearts with power but this awakning worketh diversly Sometimes to a solicitous Anxiousness about the way of Salvation and then it is good as those Acts 2.37 And when they heard this they were pricked in their hearts and said unto Peter and the rest of the Apostles Men and Brethren what shall we do That was a kindly work to desire to be further instructed and directed into the way of Life and Peace Sometimes to rage Acts 7.54 When they heard these things they were cut to the heart and gnashed on him with their teeth they were vexed at the galling truths which Stephen delivered and the conviction that was upon them kindled their rage against him Sometimes it produceth nothing but dilatory excuses as here in Felix go thy way for this time when I have a more convenient season I will send for thee II. The cause of this trouble and Agony was the word wherein the matter and the manner is considerable 1. The matter is to be considered both generally and particularly 1. Generally the word of God or the Doctrine of Faith in Christ. It hath a convincing power 1 Partly because of its Author the impress of God is upon it it partaketh of his Properties Heb. 4.12 13. For the word of God is quick and powerfull and sharper than any two edged Sword piercing even to the dividing asunder of Soul and Spirit and of the joints and marrow and is a discerner of the thoughts and intents of the heart Neither is there any Creature that is not manifest in his sight but all things are naked and open unto the Eyes of him with whom we have to do God searcheth the Heart and the word searcheth the Heart God is powerful and his word is powerful in discovering a Sinner to himself and bringing a Sinner out of his lurking Holes and taking off all disguises 2 Partly because of its clearness and evidence to a natural Conscience if it be not strangely stupified and blinded by fleshly Lusts 2 Cor. 4.2 3 4. By manifestation of the truth commending our selves to every Man's Conscience in the sight of God But if our Gospel be hid it is hid to them that are lost In whom the God of this World hath blinded the minds of them that believe not lest the light of the Glorious Gospel of Christ who is the image of God should shine unto them This Scripture sheweth that the Gospel is light which will discover its self if Men do not shut their Eyes And if men refuse the Converting power they cannot withstand the Convincing power of it for the work of bringing home Souls to God lyeth more with their Lusts than with their Consciences 3 And chiefly because of the Concomitant Blessing God hath appointed the Word to be the great Instrument of Convincing and Converting the World and doth accompany it with his Grace and Spirit sometimes to one effect sometimes to another To Convincing Iohn 16.8 The Spirit shall convince the World of Sin and of Righteousness and of Iudgment If it doth no more it shall leave them under a conviction of the truth Sometimes to Conversion as 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ. God concurreth with his own ordinance by his omnipotent and creating power 2. Particularly the Day of Judgment is to be insisted upon in our Ministry The Apostles in planting the Faith observeth this point of Wisdom to insist much upon the Judgment Day Acts 10.42 43. And he commanded us to preach unto the the people and to testifie that it is he which was ordained of God to be the judge of Quick and Dead And to him give all the Prophets witness that through his name whosoever believeth on him shall receive remission of Sins This was the great point which his chosen Witnesses were to insist upon So also Acts 17.30 31. But now commandâ—th all men every where to repent because he hath appointed a day in which he will judge the World in righteousness by that man whom he hath ordained whereof he hath given assurance to all men in that he hath raised him from the dead The Apostles observed the Tempers of those they dealt with when with the brutish multitude they invite them by Arguments of Providence Acts 14.15 16 17. Sirs Why do ye these things We also are men of like passions with you and preach unto you that you should turn from these vanities unto the living God which made Heaven and Earth and the Sea and all that are therein Who in times past suffered all Nations to walk in their own ways Nevertheless he left not himself without witness in that he did good and gave us rain from Heaven and fruitful seasons filling our Hearts with food and gladness When with the Learned he speaks of the first Cause and chief Good Acts 17.28 For in him we live move and have our being And binds all by his coming to Judgment ver 31. So he deals with Felix here he urges principles of known Dignity and Sobriety from the day of Judgment See also 2 Cor. 5.10 11. For we must all appear before the Iudgment seat of Christ that every one may receive the things done in the Body according to that he hath done whether good or evil Knowing therefore the terror of the Lord we perswade men This was their great and powerful Argument Reasons 1. Because this made their access into the Hearts and Consciences of Men more easie because of its suitableness to natural Light That Man is God's Creature and therefore his Subject is evident by Reasons drawn from our dependance on the first Cause and Fountain of all Being That Man hath failed in his Subjection to his Creator and Lord is evident by daily experience that therefore God may call him to an account and Man should fear his wrath is a principle as evident as the former and justified by the guilty fears incident to Mankind because of their offences Rom. 1.32 Who knowing the judgment of God that they which commit such things are worthy of death Divine Justice must once publickly appear and rectifie the disorders of the World Now because of the sentiments of Nature the Doctrine of the final Judgment doth easily enter into the Thoughts and Conscienâ—ces of Men. 2. This doth most befriend the great discovery of the Gospel which is justification by Christ and pardon of Sin by submitting to his instruction If
rideth on Horse-back than he that goeth on Foot These are the Points Doct I. That what we have received from God is both a Gift and a Trust. Datum and Commendatum differ A thing may be given as a Gift that is not committed as a Talent as Money given to a Beggar and an Estate put into the hands of a Factor 1. There is some Difference in the Benefits themselves There are dona sanctificantia administrantia Gifts for Sanctification and Gifts for Ministry The one are given us for our own good the other for the Profit of others Gifts are for the Body or Community in which we live saving Graces for the Salvation of the Person that hath them The one sort serve to make us useful to Men the other to make us acceptable to God A carnal Man may come behind in no Gift As we use Stamps of Iron to leave an Impress upon Pieces of Silver and Gold So God may make use of their Gifts who shall perish for ever to form Christ in his own Children for these are given us indeed but for the Good of our Brethren But sanctifying Graces are given nobis nobis both to us and for us not only to do Good to others but for the saving of our own Souls such as Saving-Knowledg Faith Hope Love of God c. Now there being such a Difference in the things themselves well might our Lord use these two Words given committed But 2. Here it noteth rather the double Conveyance of these Benefits They are given for they are dona Dei the Gifts of God And they are Talenta commendata nobis Talents committed to our Trust. The giving noteth Grace in the Giver which is God and the committing a Charge in the Receiver As they are given they call for Thankfulness but as they are committed for Faithfulness both must be regarded by us I. As they are Gifts flowing from the mere Grace of God for it is not said from him that hath much but to whomsoever much is given The Conveyance is by Deed of Gift or free and liberal Donation They are à Deo from God as the Author for every Good and every perfect Gift is from above and cometh down from the Father of Lights James 1.27 And they are ex dono for the manner For what more free than Gift And what hath less of Debt than Grace I will prove it thus There is a Difference between Men and Men it must come about some way or other Now that any thing should come to us either it must be 1. Ex debito as a due Debt to our Natures then all would be alike happy and alike gifted and graced But by Nature all are equal they the same common Nature and the same common Misery All have one Maker Have we not all one Father Hath not one God created us If there were two Principles a good and an evil God and you made by the good and they by the evil God as the Marcionites dreamed then it were another matter but that is a blasphemous Error For they differ or agree if they differ which of them is stronger that he could impede and hinder the other For agree they cannot as Origen reasoned against them No we were all made by the same God and he made us all of the same matter The first Man out of the Dust of the Ground and for the rest of the World the Apostle telleth us Acts 17.26 He hath made of one Blood all Nations of Men to dwell upon the face of the Earth All their Parts essential Properties and Faculties are the same They are all Men endowed with Reason have an immortal Soul and for the Body our Flesh is as the Flesh of our Brethren Nehem. 5.5 Yea they are all involved in the same common Misery All Sinners all Children of Wrath and guilty of eternal Damnation Now there being such a Parity and Equality in Misery What can be due to our Nature The Apostle useth this Argument Rom. 3.22 23. The Righteousness of God which is by Faith of Iesus Christ unto all and upon all them that believe for there is no difference For all have sinned and come short of the Glory of God That Righteousness which God freely giveth by Christ must save all for there is no difference between one and another Tho there may be a diversity of States in the World yet that doth not take away Identity of Nature Others are reasonable Creatures as well as we and we are Sinners as well as they If God doth bestow any common and saving Gifts upon any it is meerly of his free Bounty 2. Or else it must be ex pretio by way of Purchase But we have nothing to pay for all is God's already There is indeed a Price given to purchase all necessary Grace for us but not by us but by Christ who gave himself a Ransom for all 1 Tim. 2.6 to redeem us to God Or ex merito by way of Merit or great Desert on our Parts But a Creature can merit nothing of his Creator Rom. 11.35 Who hath first given to him and it shall be recompensed to him again God is Debtor to no Man The Fountain oweth nothing to the Stream but the Stream all to the Fountain Nor doth the Sun owe any thing to its Beams but the Beams owe their All to the Sun It remaineth then that it must be ex dono by way of Gift free Gift There is no cause in the Creature why God should make this difference no inherent Worth to move him so to do all is of free Donation Vse This sheweth 1. Whom to thank 2. Where to seek any good Gift or Grace that we stand in need of 1 st Whom to thank Whatever Excellency you have or however you are dignified from others Are not all these things the free Gifts of God And should you boast of that which is God's free Gift and of which you are but Receivers 1 Cor. 4.7 Who maketh thee to differ from another and what hast thou that thou didst not receive Now if thou didst receive it why dost thou glory as if thou hadst not received it The Apostle intimateth there that to give is a blessed thing but to receive is an humbling thing Wilt thou glory of that which never could be thine unless it had been bestowed upon thee by the singular Grace and meer Favour of another The Glory belongeth not to the Party receiving but to the Person giving Therefore we should not rob God of his Glory and sacrifice to our own Net and Drag As we have nothing but from God so we should have nothing but for God All the Gifts you have you receive from him and not from your selves and therefore you must use them for him and not for your selves 1. Do you differ in Health Strength Beauty it is from God He might have stamped the Deformity of our Souls upon our Bodies and we might all come into the World blind
will fret and soak in more and more 4. Use frequent Recollection and communing with your Hearts Man hath Reason and can talk with himself God that cannot err surveyed every Day 's Work and found it good Cast up your Account at the foot of every Page he that runneth in Debt and never casteth up his Accounts will sink at last A Man is insensibly hardned for want of searching and ransacking his Conscience there is no serious Repentance with it Lam. 3.40 Let us search and try our Ways and turn again to the Lord. God will search you if you leave the Work to him 5. Improve Afflictions It is a Means God hath appointed to shake us out of our Security We are apt to be lulled asleep with the Delights and Pleasures of Sin till we feel the sharp Rod of Afflictions 2 Chron. 28.22 And in the time of his Distress did he trespass yet more against the Lord This is that King Ahaz They are Monsters of Nature and hopeless Wretches that are not reclaimed by Afflictions God sets a Brand on Ahaz like a dogged Servant that will not stir beat him never so much Unprofitableness under the Rod is an ill Presage In Hell Sinners are always suffering and always sinning 6. Beware of those things which are both Steps unto and Causes of hardness of Heart for one Degree is the cause of another as when Sin is committed without Remorse and swallowed without Grief 7. Beware of extenuating Sin of having less Thoughts of it and being less troubled about it At first it seemed a horrible thing a Burden too heavy for us but afterwards it grows less light and the Heart more insensible and Sin more delightful The Burden of Sin encreaseth in the Children of God as Light and Acquaintance with God increaseth that which they made nothing of at first groweth very heavy 8. Keep Grace in a constant Exercise Let the Fire be kept always in that came down from Heaven 2 Tim. 1.6 VVherefore I put thee in remembrance that thou stir up the Gift of God that is in thee 9. Frequent the Society of God's People Want of care of our Company is a great Fault for Company hardneth in Sin or humbleth The very Example of God's People will be a great help to you how tender they are how watchful what meltings of Heart they have in Prayer how they make conscience of the least Sin how they complain of themselves O what a hard Heart have I Coals lying together keep Fire This is a means to keep us tender Heb. 3.13 But exhort one another daily while it is called To Day lest any of you be hardned through the Deceitfulness of Sin SERMONS UPON EXODVS IV. 21 SERMON I. EXOD. IV. 21 I will harden his Heart that he shall not let my People go I Have spoken of hardness of Heart as it is proper to Man I shall now speak of that Judicial Hardness which is inflicted by God a notable Instance whereof we have in Pharaoh that was raised up that God might in him make his Power known that is he was born into the World and advanced to Royal Dignity that the World may know what God can do against an obstinate contradicting Creature And accordingly it is applied by the Apostle Rom. 9.17 For the Scripture saith unto Pharaoh Even for this same Purpose have I raised thee up that I might shew my Power in thee and that my Name might be declared throughout all the Earth Therefore it is an Instance worth the viewing In this place God acquainteth Moses of it aforehand to fortify him against all Discouragements he was to deal with an obstinate Creature but it was that which God had fore-seen and fore-decreed I will harden his Heart that he shall not let my People go The Point or Head of Doctrine is God's hardning of Sinners You may take it in the form of a Proposition for the help of the weakest Doct. God himself hath an Hand in the hardning of obstinate Sinners About fourteen times is the Hardness of Pharaoh's Heart spoken of and thrice it is said he hardned his own Heart Exod. 8.15 When Pharaoh saw that there was respite he hardned his Heart and hearkned not unto them as the Lord had said So ver 32. And Pharaoh hardned his Heart at that time also neither would he let the People go And again chap. 9.34 And when Pharaoh saw that the Rain and the Hail and the Thunders were ceased he sinned yet more and hardned his Heart he and all his Servants In all the other places it is ascribed to God himself Man hardneth and then God hardneth When God blindeth a Man he first closeth his own Eyes and when God hardneth a Man he first contracteth a Brawn and Stiffness upon his own Heart Pharaoh in hardning himself is charged with two things slighting of the Judgment chap. 7.23 And Pharaoh turned and went into his House neither did he set his Heart to this also And contempt of the Threatning chap. 8.15 He hardned his Heart and hearkned not unto them as the Lord had said And the very same thing also is said to be of God chap. 7.13 He hardned Pharaoh 's Heart that he hearkned not unto them as the Lord had said For the clearing of this I shall I. Give you some Observations from the Story II. Shew you how God hardneth III. The Causes of it I. I shall give you some general Observations from the Story for in the Story of Pharaoh we have the exact Platform of an hard Heart 1. Between the hard Heart and God there is an actual Contest who shall have the better The Parties contesting are God and Pharaoh See the first Sermon on Mark 3.5 pag. 506. 2. The Sin that hardned Pharaoh and put him upon this Contest was Covetousness and Interest of State Iacob's seventy Souls that he brought down to Egypt were grown to six hundred thousand fighting Men besides Children and to â—et such a Company of Men go whom they used as Slaves besides the Prey of their Herds and Flocks seemed hard to Pharaoh Which is not only an Item to Magistrates to retain nothing which God hateth out of Interest and Reason of State but also to private Christians Whatever of Gain and Advantage we may fancy in Sin it will at length prove a certain Loss If God send a Message for our right Eye we must pluck it out or for our right Hand we must cut it off It is dangerous to deny God any thing If he demand Israel and all the Flocks and Herds let them go the sweetest Interests the dearest Pleasures the most gainful Imployments if they are unlawful let them go There is an usual Contest between Interest and Duty between Pleasure and Obedience between Profit and the Command but it is better our own Faith should give the Command the Victory than God's Power 1 Joh. 5.4 This is the Victory that overcomes the World even our Faith He had before spoken of keeping
the Apostles given to him that he might trouble and vex them and not suffer them to have any rest but God would turn it to an Holy Use to purge you from your dross your worldly and carnal Affections Sathan desireth to trouble us but thereby God doth cleanse and refine us He would have liberty to do his worst to drive you from the Faith of Christ but though somewhat of that is granted to him yet the power of the Devil is limited both as to tempting and hurting Cribratione Satanae non perditur sed purgatur frumentum The Corn is not spoiled but cleansed by Satans sifting 2. Here is Comfort propounded to sustain them under this great danger where observe two things 1. The means of disappointing Sathan I have prayed for thee that thy faith fail not 2. The Event delivered in the form of a Direction Peter should recover out of this lapse and be a means to strengthen others And when thou art converted strengthen thy brethren 1. The means of disappointing Satan I have prayed for thee c. Mark to Sathans desires there are opposed Christs Prayers There is more force in Christs Prayers than in Sathans Temptations More particularly consider 1. Who prayeth 2. For whom he prayeth 3. For what 1. Who prayeth Jesus Christ the Mediator and Advocate of his People The Devil is the Accuser but Christ the Advocate to whose Mediation and Intercession it must alone be ascribed that we do not finally miscarry Christ is ready to pray for he knoweth the Heart of a Tempted Man Heb. 2.17 18. Wherefore it behoved him in all things to be made like unto his brethren that he might be a merciful and faithful high priest in things pertaining to God to make reconciliation for the sins of the people for in that he himself hath suffered being tempted he is able to succour them that are tempted And his Prayer is effectual Iohn 11.42 And I know that thou hearest me alwaies Christ doth not only perfume our Prayers or stay till we pray for our selves but prevents them by his own Intercession when he foresees the danger 2. For whom he prayeth I have prayed for thee that is for Peter What for him only No but the rest of the Disciples also The Remedy was prepared for them before the Tryals came and the Plaister fitted before the Wound was made But was it for the Apostles only No but for all Believers Iohn 17.20 Neither pray I for these alone but for them also which shall believe on me through their word Christ here upon Earth did pray first for the Colledge of the Apostles and then for all Believers So in Heaven he hath a watchful care over us that we may not faint under the Temptations of Sathan 3. For what he prayeth That thy faith fail not that is may not utterly miscarry Here observe 1. The Grace prayed for Faith The Grace most necessary and upon which other things depend All matters that concern Christ and his Kingdom depend upon Faith 2 Pet. 1.5 6. Add to your faith vertue and to vertue knowledge and to knowledge temperance and to temperance patience and to patience godliness If Faith fail not other Graces will not fail 1 Pet. 5.9 Whom resist stedfast in the faith And Faith is the Grace most assaulted in the present Tryal For Peter was put to it whither he would own and acknowledge Christ to be his Lord and Master To Faith there belong two Acts Believing with the Heart and Confession with the Mouth Rom. 10.9 10. If thou shalt confess with thy mouth the Lord Iesus Christ and believe in thy heart that God hath raised him from the dead thou shalt be saved For with the heart man believeth to righteousness and with the mouth confession is made unto salvation This last was put to the Tryal 2. How far it was prayed for in the word fail not Christ prayeth not that our Faith should never be tryed and assaulted nor that we should be exempted from trouble but kept from the Evil Iohn 17.15 I pray not that thou shouldest take them out of the world but that thou shouldest keep them from the evil Not that we should be never oppugned but not expugned Neither that it should be not in any degree weakned but not extinguished Faith doth not fail totally as to the Habit and Root of it in their Heart though the Habit may be much weakned and diminished and its proper and natural Action obstructed and interrupted such as is Confession with the Mouth Christ foresaw his approaching denyal of him and foretold it but Peter did not utterly forsake the Faith as appeareth by his speedy Repentance As a Candle smoaking and newly blown out easily sucketh â—ight and flame again so did he recover himself out of that Surprize 2. The Event delivered in the form of a Direction wherein 1. Is intimated his Recovery and Being converted Peter had denyed Christ with Oaths and Execrations A foul fault But Christ recovered him by his look that no Man might despair and after his Resurrection bringeth him to a threefold Confession Iohn 21.15 16. Lovest thou me more than these and lovest thou me and lovest thou me Now the Coar of his Distemper was gotten out Lovest thou me more than these Is thy love to me so great as thou didst seem to affirm it when thou saidest Though all men forsake thee yet will not I Is thy love surpassing the love of all other my Disciples What was Peters answer Lord thou knowest that I love thee That is sincerely Being taught by his smart experience he dareth not make comparison with all others no more comparisons now Peter had been under a severe Discipline which taught him Humility and before all the Disciples he testifieth his Repentance which was first acted in secret Now he was grown more jealous of himself he would not boast of such a singular love But observe the terme converted Recovery out of a soar Temptation is a kind of second Conversion Grace is battered and bruised and so many things are necessary to put us in joint again Denyal of Christ even out of weakness is a loss not easily recovered First Peter had Christ's look Luke 22.61 And the Lord turned and looked upon Peter which pierced his very heart upon which he went out and wept bitterly verse 62. And then Christ's Message Mark 16.7 Tell his Disciples and Peter that he goeth before you into Galilee there ye shall see him Be sure to tell Peter a little to revive and comfort him He was now full of tears and grieved at heart for his former offence then Christ appeared to him alone as Luke 24.34 The Lord is risen indeed and hath appeared to Simon Therefore the Apostle saith 1 Cor. 15.5 That he was seen of the Cephas then of twelve Then afterwards he is brought publickly upon the Stage to acknowledge his Love to Christ Iohn 21.15 16 17. So hard a matter is it to set a Member in
commanded to use these means in order to our recovery should lye at the pool and wait for Mercy If we refuse the helps and the means our condemnation is just we even pass it upon our selves Act. 13.46 Since ye put away the Word of God from you ye judge your selves unworthy of everlasting life and become uncapable and unworthy of any benefit by the Gospel The giving of these manifold helps and means on Gods part sheweth a great hopefulness of success and such as may incourage us chearfully to perform our duty and carry it through with the expectation of a blessing But the refusal of these helps and means on our part sheweth we are untractable and disobedient and perish by our own obstinacy 7. Because common mercies are our ruine and our table a snare and our welfare a trap and the ease and prosperity of Fools slayeth them Prov. 1.32 Therefore God warneth us of the danger of the abuse of these mercies telleth us of the corruption that is in the World through Lust commandeth us and intreateth us to use them better and to remember him who giveth us comfortably and richly to injoy these things 1 Tim. 6.17 18. Sometimes taketh them out of our hands as a Father would do a sharp Knife out of the Hands of a Child Prayeth us that we will not love a perishing World and forsake our own Mercies that we will noâ— hazard eternal things for trifles And after all these warnings who is to blame 8. God doth not presently give over dealing with the despâ—sers of his Grace or those that reject or neglect his blessed offers but doth defer punishment draw out his patience towards them to the fullest length He yet tarrieth longer to see if yet they will be in a better mind 1 Pet. 3.10 The long-suffering of God waited in the days of Noah If after all this we be disobedient and incorrigible what place is fit for us but the Prison of Hell Vse 1. It sheweth how cross to Gods design they act who delay Repentance because God delayeth Vengeance Eccles. 8.11 Because sentence against an evil work is not speedily executed therefore the Heart of the Sons of Men is fully set in them to do evil Men are apt to do so partly because they measure things by present sense If it be not ill with them for the present they think to morrow shall be as yesterday Partly because they think they shall have time enough to Repent at last and so can be contented that God be longer dishonoured provided that they at length may Repent and be saved though God delayeth that you may take the season not let it slip Partly because they abuse Gods Patience to Atheism Either denying Providence saying The Lord will not do good neither will he do Evil Zeph. 1.12 As if God had forgotten the care of the World Or else think that God approveth their sin because they continue in health peace and prosperity Psal. 50.21 These things hast thou done and I kept silence Thou thoughtest c. and so grow sensual and secure and their Hearts more hard and impenitent because God spareth them This is to turn the Grace of God into wantonness and to treasure up wrath Rom. 2.5 But though God bear long he will not bear always The Chimney long foul and not swept taketh fire at length Psal. 68.21 But he will wound the Head of his Enemies and the Hairy Scalp of every one that goeth on in sin Forbearance is not remission Sentence is past Iohn 3.18 He that believes not is condemned already though not executed Eccles. 8.11 Because Sentence is not speedily executed c. God may give sinners a long day but reckoneth with them at last Rom. 9.22 What if God willing to shew his Wrath and to make his power known endured â—ith much long-suffering the Vessels of Wrath fitted to Destruction There suffering â—ong suffering and much long-suffering yet all this while fitted for destruction When you have but a little space given you will you frolick it away in sins and carnal pleasures God is bending his Bow whetting his Sword if they turn not He is angry with the wicked every day Psal 7.11 12. And at length his anger will break out if they turn not Vse 2. What reason all of us have to bless God for his forbearance and long-suffering and to acknowledge it as a great Mercy For his long-suffering tendeth to Repentance either the beginning or the perfecting of it Now this mercy is the more inhanced when we consider 1. What we have done against God A good Man cannot tell how often he offendeth Psal. 19.12 Who can understand his errors Psal. 40.12 Innumerable evils have compassed me about they are more than the hairs of my Head Gods People have cause to wonder at his patience as well as others 2. What is the desert of sin in the general Rom. 6.23 The Wages of Sin is Death 3. The instances of those who have been taken away in their sins Zimri and Cosbi unloaded their Lives and their Lusts together Lots Wife in her looking back was turn'd into a Pillar of Salt Luke 17.32 Remember Lot 's Wife A lasting Monument of Rebellion against God Gehazi blasted with Leprosie Corah Dathan and Abiram the Earth swallowed them 4 With how much ease God can do the like to you 1 Sam. 24.19 If a Man find his Enemy will he let him go well away when he has a fair opportunity to satisfie his wrath God can easily do this Iob 6.9 That he would loose his Hand and cut me off With one beck of his Will he can turn us into our first nothing 5. With how much Justice and Honour he might have taken us away long since and have shut us up in Chains of Darkness for a Monument to the careless World Sometimes God maketh instances in every Table Rom. 1.18 The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of Men who hold the truth in unrighteousness In every Law both by way of omission and commission Why might not I have served for one of these instances 6. How many Mercies have been vouchsafed to you in the time of Gods long suffering The mercies of daily Providence Psal 68.19 Who loadeth us daily with his benefits Especially deliverances out of imminent dangers when you were snatched as a braâ—d out of the burning Amos 4 11. And preserved in a general destruction Lam. 3.22 It is the Lâ—â—ds mercies that we are not consumed because his compassions fail not Or when some disease hath been upon you that you thought you should have gone down to the Câ—â—mberâ— of Death Psal. 78.38 He being â—ull of compassion forgave their iniquity and destroyed them not that is He respited his vengeance It is a kind of a pardon when God remitteth some measure of the deserved punishment so far as any part of the punishment is remitted so far is the same pardoned Sometimes God seemeth to put the