compassionate to others in that condition Heb. 2.17 18. Wherefore in all things it behoved him 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 himself hath suffered being tempted he is able to succour them that are tempted Thirdly God suffers his servants to be tempted for the honour of his own Grace in supporting them and keeping them up and for the confusion likewise of the enemy in his attempts upon them Satan here desired to have Peter and the rest of the Disciples and he promised himself very great matters in the having of them thought he should surely conquer them and have them for his own now would Christ therefore suffer him to assault them that he might come off with the greater reproach that when he had done all he could against them he might see at last how little he could prevail upon them Thus ye see it was in the case of Job the Lord triumphs as it were over Satan in that attempt Hast thou consider'd my servant Job that there is none like him upon the earth a perfect and an upright man c. As if he had said thou hast endeavoured Satan to do all that thou could'st to undo him but yet for all that it will not do he has still the better of thee and for all that holds his integrity This reason which we now mention for this dealing is exprest in the case of Paul why the Lord did not take away his temptation but rather gave him Grace sufficient against it For my strength is made perfect in weakness And the Apostle himself also so improves it in the words that follow Most gladly therefore will I rather glory in mine infirmities that the power of Christ may rest upon me 2 Cor. 12.9 Thus we see that there is cause why Christ should suffer his servants to be tempted as he did Peter c. The Use which we are to make of it is therefore to arm our selves against temptation as much as we can We should not promise our selves absolute freedom and immunity from it but be prepared for it We should as our Saviour elsewhere advises pray against it that we enter not into it but yet withal be provided against it and to this purpose get a stock of Grace that may then stand us in stead Let us not then have our Armour to get when our Enemy is coming upon us but be furnish'd afore-hand and remember that we trust not to any Grace which we have already received but be still labouring and striving for more We had need of more Grace for the saving of that Grace we have already and especially the Grace of watchfulness and circumspection and of an holy fear But so much of this Passage in the Negative what our Saviour here does not pray for It is not for the preventing of Temptation which he did suffer and permit to befall the Apostle Peter The Second is the Positive part of it in the words of the Text That thy Faith may not fail Which words may be again consider'd of us two manner of ways First Simply and absolutely as they lye in themselves and so they do signify to us the safety of Peter's condition Secondly Respectively and dependantly in their connexion with the words going before and so they do signify to us the cause of Peter's safety First To take them Absolutely as they lye in themselves and so they do signify to us the safety of Peter's condition and together with him of all other Believers Their Faith it shall not fail Those who are true Believers they shall never wholly depart from the Faith but shall abide and continue stedfast to the end For the better opening of this present Point unto us we must know that there is a double Faith and so consequently a double sort of Believers There is the Doctrine of Faith and there 's the Grace of Faith There 's Faith as it lyes in the understanding and is a belief of the Truths of the Gospel And there is Faith as it is rooted in the heart and is a receiving and embracing of Christ Now it is not the former but the latter which is here chiefly intended The Papists that they may from hence prove that their Church cannot err which they will never evince from this Text they carry this Faith altogether to a Faith of Doctrine and so would infer That Peter as the Head of the Church should be infallible But besides the silliness of the inference they are much mistaken in the ground and supposition For the Faith which our Saviour here speaks of it is a Faith of Principles a saving justifying renewing and regenerating Faith whereby we are united to Christ as Members of his Mystical Body This is that which our Saviour here prayed for Peter that it should not fail in him Indeed it has a truth likewise of the other so far forth as it is included those which are born again as they are acquainted with all necessary Truths which God's Spirit does lead them into so they are likewise by the same gracious Spirit preserved in it But that which is mainly here intended is that Faith which lays hold upon Christ which though not excluding the former is more especially the Faith of God's Elect Tit. 1.9 And so Faith may here be taken by a Synecdoche for the whole work of the new creature in us This it is such as shall not fail and so is intimated to us in this Scripture and so in other places besides As Psal 125.1 They that trust in the Lord shall be as Mount Sion which cannot be moved but abideth for ever And Isa 6.13 He shall be like and Oak whose substance is in him whiles his leaves fall and the holy seed shall be the substance thereof c. This it may be made good unto us from sundry considerations First The nature of Grace it self which is an abiding Principle Faith is not a thing taken up as a man would take up some new fashion or custom but it is a thing rooted and incorporated in us and goes through the substance of us it spreads it self through the whole man and is as it were a new creature in us Therefore it is said of a regenerate person that he cannot commit sin namely the sin of Apostacy and that sin which is unto death because the seed of God remaineth in him 1 Joh. 3.9 Secondly The Covenant of Grace which is an everlasting Covenant Jer. 32.40 I will make an everlasting Covenant with them that I will never turn from them to do them good but I will put my fear into their hearts that they shall not depart from me Therefore Faith shall not fail because God himself does not fail who hath put this Faith into the hearts of his servants Thirdly The Spirit of Grace which is not only a Worker but an
purpose Such as those they should account themselves not Owners merely but Stewards whom God hath betrusted with such Opportunities as whereby others might be the better for them This is that which they should be so much more effectually perswaded unto from the Examples which are set before them The Commemoration of our several Benefactors is not onely an acknowledgment of the good things which have been done by them but also a Provocation to our selves likewise to do the same or the like as God inables us from the Consideration of their Example going before us As those who are accountable to God not for Rules onely but also for Examples And to Incourage us so much the more herein let us Consider that there is nothing lost by it What ever is done in this kind it is not cast away but Sown and accordingly it shall have a Plentiful Crop and Harvest returned for it God will be in no man's Debt whosoeve he be but whosoever layes out any thing in Obedience to his Commandement he shall receive a full Recompence of it in the accomplishment also of his promise Lastly Ther 's another Remembrance which we may yet further make of God to this Purpose It is God that gives thee power to get Wealth and it is God that gives thee power to loose it and to want it and to be content to be without it The power of Patience and the power of Contentment is of God And indeed it is as Great a Power which is as requisite to the one as to the other to this as to that To be able to say with Holy Job The Lord giveth and the Lord takeeth Blessed be the name of the Lord to be so far sensible of the Reality of all these things here below as of the Reality of better things above to be willing to descend and to come down from a Great Estate without murmuring without Repining without Impatience and Discontent This is also the Gift of God St. Paul had learn'd to want as well as to abound Ther 's an art and Mistery in that also Which is much both to be desired and imbraced And accordingly as any do by Faith waite upon Him for it shall they have this Benefit and Experience of it And so I have done also with the Second General part of the Text as with the whole Text it self Thou shalt Remember the Lord c. SERMON III. Deuter. 11.12 A Land which the Lord thy God careth for The Eyes of the Lord thy God are upon it from the beginning of the Year even to the End of the Year It is a part of the Geat love and kindness of God towards his People not onely to be careful to provide good things forthem but also to give them some assurance of the Goodness of those things which he provides before he bestows them That so they may have them as it were in Hope before in Injoyment and in Expectation before in Fruition Partly thereby to Incourage them in the Customes of their present Obedience And partly thereby also to Satisfy them in the meanness of their present Condition And this is that which we may observe to have to do here in this present Scripture with the People of Israel in reserence to the Land of Canaan which he had provided for them and promised to bring them unto He raises their Hearts and Spirits and Affections and desires after it by giving them beforehand a Comfortable Description of it And this Text which I have now read unto you is a part of this Description Being an Account which is given by Moses of this Land of Promise not onely as the Proper Inheritance of the Children of Isarel but also as a Tipe and Figure of the whole Church of God in all Ages and Generations of the World c. THis Text which we have now before us is an Account which is given by Moses of the Land of Canaan that Land which was a long time promised and at last bestowed upon the Children of Israel not onely as their proper Inheritance but also as a Tipe and Figure of the whole Church of God in all Ages and Generations of the World So that what was true of that Considered in the Literal sense is true of this also in the Mystical and Spiritual Which is that which we shall now principally take notice of at this present time Forasmuch as the bare Letters of it contains in it either very little or no matter at all or at the best that which is but short and Impertinent It is here represented to us under the Notion of a Double Advantage which may serve to make up to us the parts of the Text. First From the Interst which it hath in God's Affection The Land which the Lord thy God careth for Secondly From the Interest which it hath in God's Inspection The Eyes of the Lord thy God are always upon it from c. This is Considerable in the Church of God and such a Land wherein the Church does at any time Continue and Reside We begin with the first of these Parts Namely the Interest which such a Land as this is hath in Gods Affections The Land which the Lord thy God careth for This is true not onely of the Land of Canaan which then was and Considered in the proper sense of it but also of any other Land together with it which is the Place and Residence of the Church and Ordinances and People of God This is Reductively and Interpretatively and Proportionably the Land which the Lord thy God careth for When it is said here that he careth for it this word Care it may admit of a threefold Explication First as a word of Respect He cares for it that is he regards it Secondly as a word of Providence He cares for it that is he looks after it and takes care for it Thirdly as a word of Solicitude He cares for it i. e. is Anxious about it First As a word of Respect The Church of God and such a Land where the Church resides God cares for it that is he regards it and has an Esteem for it It 's Precious and of great Account with him Therefore he is pleased sometimes in Scripture to put such names and Titles as these upon it which do import as much in it of his Portion and Inheritance and Jewels and peculiar Treasure c. Which are such things as in the Course of the World People do commonly care for and set an high value upon them This does God in reference to his Church The Lord Regards and Esteems his Church above all other Lands and Nations in the whole World besides Thus in Psal 132.13.14 The Lord hath chosen Zion he hath defended it for his Habitation This says he This is my Rest for ever Here will I dwell for I have desired it And so again Psal 87.2.3 The Lord loveth the Gates of Zion more then all the Dwellings of Jacob. Glorious things are
are now refined and purified and augmented in them even so on the contrary wicked men which were lewd and ungodly here they are so much the more when they come to Hell He that was filthy he is filthy still and he that was unjust is unjust still and that with advantage and overplus to what he was here in this life When men come into the proper place either of Holiness or Sinfulness their Holiness or sinfulness is so much the more improved in them The consideration of this present point in hand may serve for the Discovery of a double difference to us 1. The difference of the wicked from the Righteous from the Saints and children of God 2. The difference of the wicked in regard of themselves First I say the difference of the wicked from the righteous and children of God God's children and true believers though they have the reliques and remainders of corruption abiding in them here in this life which they groan and mourn under yet when they dye and goe to Heaven there 's an end of all then which by the way is that which makes them so content and willing to be dissoled as sometimes they are because that then they know they shall be freed from those infirmities which now trouble them and are tedious to them they shall throw off that heavy weight and the sin that did so easil beset them Because nothing which defileth or which worketh abomination shall enter into that holy place Re. 21.27 But now on the other side for wicked men their sins shall be increased unto them and much upon them and inlarged in them and they are two-fold more the children of hell then they were before Secondly This also discovers the difference of wicked men from themselves for their sins shall continue still with them but their goodness shall not I mean that goodness either natural or moral which sometimes they have For this we must know there are many wicked and carnal persons which have no savour of Religion at all in them nor never yet knew what belonged to a work of saving grace upon the heart which yet notwithstanding in this life have many commendable qualifications in them They have parts and wit and understanding and speech and such things as these as to abilities Natural And they have sometimes also Justice and Patience and Fortitude and liberallity as to Abilities Moral There are many wicked men which have many pompous and outwardly glorious perfections which they sometimes cover their secret wickedness and hypocrisie but they shall carry none of these with them to Hell these things are too good to go thither as one has very well said of them and therefore they shall be stript of them and they shall be taken away from them when they go to that place but now for their sins and all that 's evil in them that shall still remain it shall lye down with them in the dust as it is here exprest in the Text And though it shall not be active in their bodies which shall then be deprived of life yet for their souls it shall abide still in them and prevail and increase upon them Thus for sin as to the stains of it they shall loose their comforts but they shall not loose their lusts Secondly As for sin in the Guilt of it it shall abide and continue so likewise The worm in their conscience shall never dye and the fire shall never go out but the sting of the sins shall still stick and continue in them Look as on the other side the Godly and those that dye in the Lord when they are at rest and laid in their Graves their good works shall follow them as to make a reward as the Apostle John tells us Rev. 14.14 So the wicked and those that dye in their sins when they go hence and lye down in the Dust their evil works shall in like manner follow them as to matter of punishment And as the Dust of the children of God whiles they lye in their Graves it is precious dust in the eyes of the Lord which He will one day raise up Gloriously to life and eternal Salvation so on the contrary the Dust of the wicked is loathsome and abominable before Him and which He will at last raise up in Judgement to wrath and eternal Destruction so that as I may say there 's a kind of exchange Good men they leave their sins behind them and carry their Graces wicked men they leave their graces behind them such kind of graces which they have and carry their sins The consideration of all these things laid together serves to set forth unto us the misery of all ungodly men which remain in an ungodly condition which live in a vain course of sin and an unsanctified Nature which they please and allow themselves in Oh their state and condition if they were but sensible of it is very sad and miserable indeed Nay therefore it is so much the sadder because indeed they are not sensible of it nor do not discern it but go on in a Fooles Paradice till they stumble upon ruine it self and think their case to be very good when as in truth it is no such thing with them but rather the contrary What should we say to such but perswade them to be wise betimes and to close with the offers of Grace and Salvation which are tendred in the Gospel in the bowels of Jesus Christ God has graciously set forth Him to be a Propitiation for sin through Faith in His Blood Rom. 3.25 That whosoever believeth on Him might not perish but have Eternal life Joh. 3.15 Now therefore should men be intreated to come to Him that so they might have it To submit themselves to His Yoak and Scepter and Rule and Government in their Hearts To give up themselves wholly to Him to be Ordered and Regulated by Him and to be brought into Frame There 's nothing less then this which will serve the turn to make a man a Christian This is the great thing which God requires My son give me thy heart Prov. 23.26 And this is the work of God that ye should believe on Him whom He hath sent Joh. 6.29 There are two things in Christ which are Great Arguments for closing with Him answerable to the two evils in sin which we mentioned before There 's Holiness answerable to Pollution and there 's Pardon answerable to Guilt And what can be said more to work off mens Affections to Him Doe not they deserve to be undone which will be undone in such circumstances which had rather damn their souls than leave their lusts which preferre some base and vile affection or some vain and foolish custom of sinning before that freedom and liberty of Spirit which Christ has purchast for all true Believers Oh that we had Hearts to be really affected with such things as these are and would but know or rather consider what belongs to our own peace whiles the
upon them all as so many means to make him better and that in his better part in his Soul and in his inward man and hence it comes to pass that he is no more troubled at them and that because he is perswaded of Gods love and favour to himself A loving and a Gracious God will do every thing in Love and Mercy to those persons whom he does love and therefore nothing we are sure in this case can come amiss unto us either it shall be good in it self or else tending to good in us what ever happens unto us This is that which a child of God is perswaded of Yea and not onely perswaded of it as a thing which he believes in the notion but also sensible of it as a thing which he feels in the experience and has found made good unto him by observation of former particulars Fourthly where there is peace with God there is also an intimation of safeguard and protection for time to come and this is that which wonderfully suppresses and keeps down inordinate feats what is that which does so much disquiet and perplext the minds of people in these dubious and distracting times It is for the most part an uncertainty of their future condition they know not what shall become of them they think if these troubles continue Now here that soul which is in good terms with God hath a wonderful advantage forasmuch as the Lord himself does reveale himself as a defense unto him He that dwels in the secret of the most High shall abide under the shadow of the Almighty I will say of the Lord He is my refuge and my Fortress my God in him I trust c. Phil. 4.7 The peace of God which passeth all understanding it is said shall keep our hearts and minds c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word properly signifies to keep as it were in a Garrison those which are in a strong garrison they think themselves safe and secure and this is the condition of those which have this peace of God Lastly where God gives this peace there is also the sweet and comfortable expectation of a blessed and happy condition which a man shall partake of in another world and so withall a weanedness and alienation from all these outward things here below Mens trouble in any affliction is much according to their affection and desires to these worldly contentmen Those which put a great matter in the world they have a great deal of trouble in themselves when they are at any time deprived of it and those which have nothing hereafter they are undone when they loose here But now a Christian which hath this peace of God in him it is otherwise with him He does not place his happiness here and therefore his trouble is not here neither That man which is reconciled to God and enjoyes fellowship with Him he sees he hath somewhat else to hold to when all these outward things fails when health fails and estate fails and friends fails and all seem to be gone yet he hath a better and more induring substance and an inheritance in another world that fades not away And this is that whereby he sustains and supports and keeps up himself in the worst conditions and times And thus we see how and where God gives this quietnesse which we speak of none can make trouble But to make this Point clear unto us It may be here perhaps objected that this is contrary to experience it self for asmuch as even the Godly themselves are sometimes under a great deal of trouble here in this world notwithstanding their inward peace and reconcilement which is drawn betwixt God and their souls To this I answer First If we mean by trouble an afflicted and troubled condition we do not deny it The children of God as well as others are subject and lyable hereunto whiles they carry flesh about them yea they are for the most part subject hereunto above all other men besides There 's no people which have greater troubles upon them oftentimes then Gods dearest servants But this is that which then we say that God does sweetly bare them up in this and assist them and inable them to indure them So that though there be more troubles upon their outward condition then it may be upon other mens yet there is less trouble and perplexity in their spirits and minds as arising from this condition And this is that which seems chiefly here to be intended and pointed out unto us when he gives quietness who then can make trouble Not as if none should thus assault and indeavour to trouble But who can make trouble that is who can actually trouble so as to take away the fruits of this peace Secondly We do also acknowledge that Gods children which have this peace in them have not onely trouble sometime in their condition but likewise as well in their spirit but then he so far forth as this peace is less vigorous in them or as they live in the power and efficacy of spiritual comforts It is true that where God gives quietness there is also a freedom from trouble But because he gives it imperfectly there is therefore but a partial freedom and exemption of us from it The greatness of our tranquillity is according to the strength of our assurance where we have greater and stronger assurance we have the less trouble And then I say so far forth as we live in the power of spiritual comfort When God gives us inward peace and quietnesse and we do not improve it it is no wonder if we have less benefit by it There are many which are guilty of that infirmity which Eliphaz fastens upon Job that the consolations of God are small with them God would comfort them and they will not be comforted And if so t is then no wonder if they have trouble and perplexity indeed it might be better with them in these cases if the fault were not their own The Point being thus cleared and inlarged let us make some use of it And first If this be so that no condition shall be troublesom to that person which is in favour and peace with God We see then how nearly it concerns us to labour and indeavour after this especially in these sad times which at this present are fallen upon us Every one as near as they could be would be freed from the burden of the times and be set in such a condition as wherein they might lest partake of the common miseries which are abroad in the world now we see here what 's the ready and most direct way hereunto namely by making our peace with God and getting him to be reconciled unto us we are apt presently to think of some other courses and wayes for the securing of our selves in these conditions but our best way is to betake our selves to God and to seek shelter from him as David often does Psal 61. verse 2. From the end of
this Mercy and that we are inabled so to do it is that which every one cannot do even there where there is Mercy fitted and prepared and provided for him go praise God for that Thirdly That God accepts of this Hope from us and is so well pleased with it in us we have cause to praise him likewise for this to say the Lord be magnified as who rejoyces in the Prosperity so takes pleasure in the Graces of his Servants and that even at such times as he neglects the great thins of the World and in a sort despises them That the Bones of the mighty are oftentimes broken while they that stumbled are girt with strength as Hannah in her Song expresses it 1 Samuel 2.4 And so I have done with these words as in their absolute Consideration so in their Comparative and so with the whole Text it self The Lord taketh pleasure in them that fear him in those that hope in his Mercy SERMON XXIX Prov. 3.17 Her wayes are wayes of Pleasantness and all her paths are Peace It is the Nature and Disposition of Artists and those which are of any Mystery or Profession as much as they can to extoll and advance that Profession which they are off and to Commend it to the Consideration of others As Paul of the Ministry of the Gentiles I magnifie mine own Office Rom. 11.13 Every one is ready to magnifie that way which he takes up to Himself above all others whatsover and this as it is observable in other things so amongst the rest especially in Religion and the wayes of Godliness Those which are the Professors of this they desire as much as may be to Commend it and set it forth to the view of other men Wisdom is justified of her Children as our Saviour tells us Thus we may observe it to be here in this Scripture which we have now before us in the Example of the wise man Solomon who being a Son of Wisdome and of special Wisdom especially that is Grace and Holiness and Religion which he here speaks off does in divers Chapters together applaud it and praise it all he can that so thereby he may invite others unto it IN these words we have described unto us the Excellency of Godliness and Religion in two particulars which may serve to make up unto us the parts of the Text. First From it's Pleasure and delight Her wayes are wayes of pleasantness Secondly From it's Tranquility and Quiet And all her paths are peace We begin First of all with the former to wit the description of Godliness from the pleasure and delight which is in it The wayes of Godliness and Religion are exceeding pleasing and delightful wayes they carry a great deal of sweetness and Contentment and pleasantness in them This is the point which is here exhibited unto us and it dâ—â—â— appear out of other places of Scripture likewise as Psal 36.8 David speaking of the Church and members of it sayes That they shall be abundantly satisfied with the fatness of Gods House and that he would make them to drink of the Rivers of his pleasures And Psal 118.15 The voyce of joy and Salvaton is sayd to be in the Tabernacles of the Righteousness So Psal 97.11 Light is sown for the Righteous and Gladness for the Vpright in Heart Esay 51.11 The redeemed of the Lord shall return and come with singing unto Zion and everlasting joy shall be upon their Head they shall obtain gladness and joy and Sorrow and Mourning shall flee away Esay 64.5 Thou meetest him that rejoyceth and worketh Righteousness where you see they are both joyned together And Galat. 5.22 The fruit of the Spirit is joy Now this Truth it may be further amplyfied and made good to us in sundry particulars which do prove and confirm it unto us There is a great deal of pleasure in Religion in sundry respects Wee 'l take them in that order as they do offer and present themselves to our thoughts As First of all In the work of Grace and Regeneration wrought in the heart All the several Graces of the Spirit and the habits of Sanctification which are in us they do reflect very sweetly upon us and there is a great deal of delight and Contentment to the Soul which does see them in it self Take a man which is full of Lusts and Corruptions which bear sway in him and he is a loathsome and abominable Creature sometimes even in his own Apprehensions A wicked and ungodly man he is in some manner odious to himself and is overcome as I may say now and then even with his own stench like a man which is in filthy Rags and torn and uncomely Garments he does not like himself in them But now on the otherside a good Christian which has the Grace of the Spirit of God in him and the work of the New Creature in his Soul he is so far forth pleasing to himself Grace is a very sweet and odoriferous Qualification as it casts a sweet savor into the Nostrils of all others that stand by it so especially as I may say into the Nostrils of all those that partake of it That Soul which is indued with it is like one that has roll'd himself in a Bed of Spices who is all over sweet and delightful I might set it forth to you in all the resemblances of Comfort and Contentment look whatever it be which in the discovery and discerning of it does usually afford delight to our selves the same may be applyed to the Graces of Gods Spirit and the sanctifying Qualities which are in us not onely as odoures and sweet spices to the smell it 's pleasing to be sensible of them But likewise further as Treasures of Gold and Silver there are many which much delight in them The Rich man when he looks in to his Coffers how much contentment does he take in them even there where others deride him and laughed at him Populus mei sibilat c. Yea but now a Godly man recounting the Graces which are in him has more true comfort and content by far And that 's the First particular wherein Godliness proves so delightful In the work of Regeneration and the habits of the Spirit of God in us Secondly As there 's a sweetness in reflecting upon Grace in the having of it so especially in the Exercise of it Every Grace the more it is improveed carries a delight and pleasurableness in it in what kind soever Therefore the Psalmist tells us that in keeping of Gods Commandments there is great Reward Mark not onely for the keeping but in the keeping be-shomran Psal 19.11 There 's Praemium ante Praemium A reward before the reward even in the thing it self Sutable to the nature of the Grace is the Exhibition of the comfort yea the very Heathen and Moralists themselves so far forth as they exercised vertue and practised that natural goodness which was in them they had some kind of comfort and contentment
backsliding and turning aside yet that the Lord he 's still the same and so continueth and does not alter his purpose concerning us which does abide for ever towards us I the Lord change not therefore ye Sons of Jacob are not consumed in Malach. 3.6 And it is of the Lords Mercy that we are not consumed because his compassions fail not Lam. 3.32 If our hope were onely in our own Counsel we were then in a very sad and miserable condition indeed we should be in Jeopardy every hour through the inconstancy and instability which is in us But now that is in Gods Counsel here we are in safe and sure hands which certainly keeps us up Now though we have many Devices and ways even to undo our selves if God should leave us and let us alone yet because his Counsel is immutable and unvariable and always one and the same without change or alteration therefore is our Eternal Condition accordingly immutable with it This does not lay ground to any as some would make it to do for security or neglect of the means but rather the contrary Because the same Counsel of God which does stand in reference to the End does stand also in reference to the means which lead and conduce to that end And as he has purposed immutably that such Persons shall come to Heave so he has likewise as immutably purposed that they shall do so by walking in those ways whereby Heaven is come unto As he has prepared it for us so he has prepared us for it and made us so meet to be partakers of the inheritance of Saints in light And thus of this Point as it refers to matter of Predestination and the concernments of the life to come It is true also in the Second place as it may be taken in reference to Providence and the Affairs of this Life present Here The counsel of the Lord shall also stand Which seems especially to be intended as the Scope and Drift of this Scripture now in hand What ever it is that God has purposed and Decreed and set down with himself either in Order to whole Nations in General or in order to private persons in particular that his Counsel is sure to stand and to hold good and that alone as we are here to understand it As for this That Gods Counsel is exercised about such things as these are I take it for granted as not to be questioned Not a Sparrow falls to the ground without the will of our Heavenly Father Yea the very hairs of our head are all numbred as our Blessed Saviour himself tells us Matth. 10.29 Much more is his Providence carryed to greater matters God may change his Dispensations but he never alters his Counsels that 's all one and the same But that which is now before us that what he appoints and purposes in these things it comes to pass And it is clear from variety of Experiences which do make it good unto us both in Scripture and dayly Observation When God has at any time manifested his purpose foretold it and declared it before-hand as he has sometimes been pleased to do by his Prophets that purpose and Counsel of his it hath still infallibly been accomplished and the Accomplishment of it made a proof of the truth of those Prophets which have fore-told it so certain a thing is it and beyond all Controversie or Exception We have a notable instance of it in the Relief of the Famine of Samaria which the Lord had fore-told by Elisha And the Lord upon whose hand the King leaned so much questioned as to say that if God would make windows in heaven it could not be yet it came to pass as the Man of God had spoken and that in all the circumstances of it So as to the repairing of Jericho what God purposed and declared concerning it we see was fulfilled and brought to pass and that exactly in the Attendants upon it if ye compare Josh 7.26 with 1 King 16.34 according to the Word of the Lord. So likewise as to the bringing of the Children of Israel out of Egypt God's Counsel held good to a very day as we may see in Exod. 12.41 It came to pass at the end of four hundred and thirty years even the self same day it came to pass it is twice repeated that all the hosts of the Lord went out from the land of Egypt And so many Examples more which I might easily instance if it were needful and time would give leave And so much may suffice to have spoken of the First Branch in the Second General viz. The Simple Assertion The counsel of the Lord shall stand whether we take it for his Truth and Doctrine or else his Purpose and Decree The Second is the Additional Opposition or Correction qualifying of it Which is indeed chiefly considerable of us in the word Nevertheless as relating to what was declared in the beginning of the Verse concerning the several Devices in Man's heart Nevertheless the counsel of the Lord shall stand Where for our better proceeding in it and understanding of it we may take notice that the Hebrew Conjunction Vav hear in the Text for so it is Va-anatsath it hath a threefold Emphasis with it as sometimes also in other places viz. Copulative and Discretive and Illative Copulative Both Man has his Devices and God has his Discretive Though Man has his Devices yet God has his Illative Because Man has his Devices therefore God has his Here is the Consistence of God's Counsels with Man's Here is the Resistance of God's Counsels against Man's Here is the Subsistence of God's Counsel from Man's Each of these are in this Expression First Here is the Consistence of God's Counsels with Man's by taking the word Copulatively for And As Man has his Devices so God also has his Counsels There is the one as well as the other Counsel or Devising is but improperly attributed to God who needs not such help as those are as Man indeed doth But yet in a sense it is fastened upon him and that by the Scripture it self which does oftentimes bring him under such expressions after the manner of men of Device and Counsel and the like Thus Jer. 18.11 Thus saith the Lord of hosts to the men of Judah and the inhabitants of Jerusalem behold I frame evil against you and devise a device against you Choshev The same word as in the Text. But that which I here take notice of about it is its Conjunction with the Devices of Man which the Scripture does elsewhere also declare as counterpoysing and balancing of them especially in reference to the Christians and People of God Thus Psal 2.2 The Kings of the earth set themselves and the Rulers take counsel together against the Lord and against his Anointed But then it follows in Vers 4. He that sitteth in heaven shall laugh the Lord will have them in derision I will declare the Decree Laugh why does he laugh
dispensations towards the Sons of Men and especially to his own people We have here intimated to us in this passage that care which God takes of his Church which he sometimes calls his Vineyard to provide all things necessary for it especially as are essential to it and within the compass of it self Means of Illumination and Instruction and means of Fructification and Increase and oftentimes does wonderfully work in his providence for it keeping it and defending it from enemies and preserving it from outward dangers and destruction that so this expression in the Text may be in a manner all one with that in another place Isa 5.4 What could I have done more unto my Vineyard that I have not done unto it And it agrees also with that in another in Isa 27.22 In that day sing ye unto her A Vineyard of Red Wine I the Lord do keep it I will water it every moment Lest any hurt it I will keep it night and day And so of Sion which is all one I will abundantly bless her provision I will satisfie her pâ—or with bread I will also cloath her Priests with salvation and her Saints shall shout aloud for joy in Psal 132.15 16. As for Israel which his here mentioned in the Text that particular People and Nation the Scripture does sufficiently inform us of the overflowings of God's kindness towards them in all kind of blessings This is a Point so far to be emproved as the truth of it is to be observed and taken notice of by all those who have a share in it in a way of due thankfulness and acknowledgment The more that God does for any people the more does he expect from them in a way of retribution to him Their thankfulness is to be answerable to his mercies and their obedience is to be answerable to their thankfulness and an expression of it It is that which God expects from them and accordingly they are not to be failing or defective in it when-ever they prove to be so they walk unsuitably to his dealings with them That 's the second Emphasis also of this expression as it hath with it the force of a remembrance or sensible intimation The Third is as it hath the force of a secret Gird or Exprobration Have I been a wilderness unto Israel that is Has not Israel been rather a wilderness to me And so it serves to represent to us the unfruitfulness oftentimes of God's people notwithstanding his manifold waterings and irrigations of them and expectations from them as not making answerable returns to his goodness towards them This is that which the Lord often complains of as we shall â—ind if we look into Scripture Thus in ver 21 of this present Chapter I had planted thee a noble Vine wholly a right seed how art thou turn'd into the degenerate plant of a strange Vine unto me And so Isa 5.4 Wherefore when I looked that my Vineyard should bring forth grapes brought it forth wild grapes I looked for judgment but behold oppression for righteousness but behold a cry This is that which oftentimes falls out thus to be From whence we may observe thus much that God's people are still behind-hand in their observances of him It is not he that is obnoxious to them but they rather to him It is is not he that is chargable with unfruitfulness or unprofitableness but rather they Therefore let them accordingly reflect and enter into themselves and consider how it is with them and be confounded and troubled for it It is the reason why God is pleased to use such expressions as these to them that so thereby he might the better affect them and work upon them and convince them of their uneven carriage and behaviour towards him That whiles he loaded them with mercies they loaded him with provocations made him to serve with their sins and wearied him with their iniquities Isa 43.24 There are three things especially which do much aggravate the unfruitfulness of God's people First the mercies which they enjoy Secondly the means which they partake of Thirdly the expectations which are upon them and that even from God himself First the mercies which they enjoy This is that which God does very much stand upon and frequently urges all-along in Scripture that he has done thus and thus for them and yet they have made no more answerable returns unto him but rather the contrary This is a very great evil and so to be accounted for if mercy and kindness will not work upon us what will Despisest thou the riches of God's goodness c. says the Apostle Rom. 2.4 Secondly the means they partake of there is very much also in that seeing God has not been a wilderness to them they should not certainly be so to him But forasmuch as he affords them means of better improvement they should be careful to improve under those means We know what was said of Capernaum and Chorazin and Bethsaida that if the mighty works which had been done in them had been done in Sodom and Tyre and Sidon they would have repented long before in sackcloth and ashes therefore it should be easier for those places at the day of judgment than it should be for those Cities Matth. 11.22 Thirdly the expectations which are upon them and that even from God himself This is spoken after the manner of men and as the Lord after an humane manner expresses himself to them Not that God can properly be frustrated of his expectations or have any thing to fall out otherwise than as he thought it would do â—ut the meaning of it is this that there was occasion given to him to expect it from the connexion of things one with another and their subordination one to another and their contrary carriage was therefore an aggravation of their sin All this laid together serves to make us to look to our selves in this particular It is a sad thing for any to be under the upbraidings of the Almighty that he should have any thing against them which he might justly charge them with in a way of unworthy carriage or behaviour towards him as having not only reproach but danger in it They may charge him to be a Wilderness and a Land of Darkness to them and wrong him in so doing by doing it unjustly and without a cause but where-ever he charges them to be a Wilderness and a Land of Darkness to himself as he seems here to do in the Text after a tacit and implicit manner there is some cause and ground for it and where it is so it is there inexcusable And that 's also the third Emphasis of this expression as it hath the force of a Revelation or secret Exprobation Have I been a wilderness as my people have indeed been to me The Fourth and last is as it hath the force of an appeal and provocation as it were to themselves and their own consciences Have I been c. that is let Israel
in its severity and unsupportableness IN the Text it self there are three general Parts considerable First an awakening Commination Woe unto you that desire the day of the Lord. Secondly a convincing Expostulation To what end is it for you Thirdly an express Conclusion or Determination The day of the Lord is darkness and not light We begin with the first of these Parts viz. The Commination in these words Woe unto you c. In which passage there are two terms to be explain'd by us First what is here meant by the day of the Lord. Secondly what is here meant by the desiring of this day of the Lord which is here censured and threaten'd in this people For the former the day of the Lord Jom Jehovah it may be here reduced to a threefold explication First to the day of death or personal dissolution Secondly to the day of captivity or National dissolution Thirdly to the day of Judgment or general Account Each of these are the day of the Lord and may promiscuously one with the other be understood of us here in this Scripture Now Secondly for the other term which is the desiring of this day and as it is here censured and threaten'd in this people this it may be taken three manner of ways First for their desiring of it rashly because they did not consider it Secondly for their desiring it scoffingly because they did not believe it Thirdly for their desiring it desperately because they did not fear it All these kinds of desire in reference to this day of the Lord in either of the fore-mentioned considerations are here condemned in them First Woe unto you that desire the day of the Lord that is that desire it rashly and foolishly because ye do not consider it Such desires as these of this day there are sometimes to be found in the world whether in reference to death and judgment or in reference to common and publick calamity First take it in reference to death and judgment There are divers persons sometimes which we meet withal who do seem very much to desire the day of the Lord in this sense though in the mean time if they duly consider it they have little cause or ground to do so Such as Job sometimes speaks of that long for death whiles it cometh not and dig for as more than for hid treasures which rejoyce exceedingly and are glad when they can find the grave Job 3.21 22. Indeed there is a desire of such a day as this which in the right constitution of it is very noble and commendable and is sometimes made the character of the true servants of God to breathe after death and departure out of the world and to wait and long for the coming of Christ to Judgment Thus old Simeon when he had seen Christ come in the flesh and now had him in his arms he sings his nunc dimittas Lord now lettest thou thy servant depart in peace for mine eyes have seen thy Salvation Luke 2.29 30. And St. Paul he desired to depart and to be with Christ as in it self much better than to abide here in the flesh Phil. 1.23 And the Prophet Elijah as some interpret it out of an holy zeal he cryes out It is enough now Lord take away my life first for I am not better than my Fathers 1 King 19.4 Thus have the servants of God sometimes desired the day of the Lord as it concerned their own death and dissolution And this desire of theirs has been looked upon as very warrantable and commendable in them So likewise as it has concerned the last and general day of account they have desired this day of the Lord also And it hath been remarkable in them so to do Look as it was the character of the Servants of God in the days before Christ to desire and wait for his first coming his coming in the flesh Therefore Abraham is said to have seen his day and to have rejoyced and Simeon before-mentioned to have waited for the consolation of Israel So it is also now the character of God's servants in these days since Christ to desire and wait for his second coming his coming to Judgment These are compared to faithful Servants that wait for the coming of their Master and that with desire Thus Rev. 22.17 The Spirit and the Bride say come come Lord Jesus come quickly And the souls under the Altar they hasten his coming also Rev. 6.10 How long O Lord holy and true dost thou not judg and avenge our blood on them that dwell upon the earth Rev. 6.10 So St. Paul tells us that Christ will give a Crown of righteousness to him and not unto him only but also to all them that love and desire his appearing 2 Tim. 4.8 So that it seems such persons as these are there have sometimes been and are still in the world which do desire this day of the Lord and that as having no woe belonging to them neither for so doing but rather the contrary which have not been threaten'd but rather encouraged for such desires as have been in them to this purpose But yet these here in the Text they have a woe denoune'd against them for their desire of the day of the Lord and so have many others besides as those who desire it rashly and foolishly as not considering for what end they do so We may reduce it for methods sake to three Heads First from discontentedness in their own condition Secondly from presumption of their own innocency Thirdly from ignorance or misapprehension of the nature of the thing it self These people here in the Text they seemed to desire the day of the Lord thus and so are condemn'd and declared against for their desiring of it as that which is unwarrantable and unjustifiable for any to do so First They desired the day of the Lord that is the day either of death or judgment and in particular of their own personal and present departure out of a principle of discontentedness in their own conditions Because they had not all things to their mind and just as they would have therefore forsooth they would presently be gone and leave the world they wish for death and departure hence out of a spirit of impatience Thus it hath been sometimes even with some of God's Servants themselves when he has left them to themselves such fits of distemper as these have now and then discovered themselves in them Thus some have suspected it of Elijah in the place before alledged when he prayed to God to take him out of this present life it was out of the rediousness which he did conceive from Ahab and Jezebel's persecutions So Job though at other times noted for his admirable patience yet for the time he was surprized with this distemper Chap. 6.8 9. Oh that I might have my request and that God would grant me the thing that I long for even that it would please God to destroy me that he would let
issue and event of them and that by vertue of God's gracious Ordination David's troubles and persecutions Job's losses of his children and estate Paul's thorn in the flesh and messengers of Satan to buffet him they had all an happy end and conclusion with them Go through all the Servants of God which have ever been in the world from the beginning of it till this moment and let them but speak their knowledg in this particular and they will be ready to maintain and consirm it sooner or later That so indeed it is That all God's dealings with them they have been the actings of mercy and loving kindness and such as they are abundantly satisfied and pleased with them Thus in all these particulars do they know what God does to them When it is said here to Peter Thou shalt know it It holds good according to a double way of discovery First by way of illumination And Secondly by way of experience Rationally and Practically both First By way of illumination in a further clearing of their understanding God's people as they do daily improve in the knowledg of other truths besides so amongst the rest of the truths of Providence and the things which God does in the World they have still further insight into these Secondly and more especially by way of experience They know them so God does every day more and more approve himself to the sense and feeling of his people especially as they have any thing more patience to wait upon him Patience it breeds experience and experience hope and hope makes not ashamed c. But so much may be spoken of the First Branch in this Second General viz. The discovery it self Thou shalt know c. The Second is the time of discovery And that 's exprest in the future Hereafter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This admits of a double reference either first to this life present whiles they abide here in the world or else to the future state in the world to come First For this life present Sometimes hereafter in this The Lord is pleased now and then so far to gratify and pleasure some of his Servants as to give them very satisfactory apprehensions of his dealings with them here in this world and they live so long as to be abundantly convinced of that which he does as to the equity and goodness of it and are forced to declare it Especially at such times more particularly when they are departing and leaving the world There are many Christians who when they have come to dye have taken their farewel of the world with a justification of God's proceedings both general and also particular with the Church and with their own persons And there 's a very great force and efficacy in such testimonies as these are The speeches of dying men have always been most remarkable as carrying some kind of divinity and propheticalness as it were with them And God delights very often to use them and to improve them to such a purpose for the better strengthning and confirmation of the Faith of other persons whom they leave behind them Secondly For the life to come Hereafter then God does not think fitting to make known and discover all to his people here he reserves very much and the greatest part also for Heaven which is a better place There 's a day of revelation a coming when as God will know more what we have done so we shall know more what is done by himself and have a clearer discovery of it In his light we shall see light Then God will please to manifest and â—ay open all unto us He will explain those riddles and untye those knots and facilitate those difficulties to us both in matter of Doctrine and Dispensation which for the present are ready to stumble us and amaze us and put us to our plunges so as we know not what to make of them And we have very great cause to stay and to expect upon him till then The summ and brief of all by way of Use and Application câ—mes to this That therefore we would rest satisfied and contented with that which God does whatever it be and not too suddenly pass our verdict and censure upon it but in patience possess our souls Oh! have good thoughts of God and be well perswaded of him in the crossed and most contrary dispensations for we shall never repent in so doing but be abundantly recompensed for it and have it again returned into our bosoms He will then have good thoughts of us and dispose of things accordingly to us Beloved there is a time will come when as God will stop the mouths of his enemies by the clearness and evidence of his transactions so he will also satisfy the expectations of his people yea surpass them and go beyond them As iniquity shall stop her mouth and have nothing to say against God so piety shall open her mouth and have very much to say for him in the vindicating and justifying of him Yea the Lord will then justify himself in all his proceedings whatsoever He will shew them that whatever was done it was best to be done and that it could not well indeed have been otherwise if we had rightly consider'd of it God will manifest a sweet harmony and concord and amiable agreement in all the things which are effected by him and such as we our selves shall very readily subscribe unto Therefore be patient and stablish your hearts as St. James speaks Be not rash with thy mouth nor yet let thy heart be ready to utter any thing against God For God is in Heaven and thou upon Earth therefore let thy word be few Eccl. 5.2 We know what was the praise of Job and he is recorded in Scripture for it That though he had many evils upon him and trials one after another that yet in all this he sinned not nor charged God foolishly or attributed folly to God Job 1.22 No more let any of us do so neither upon any occasion whatsoever though never so difficult or perplexing It was the great weakness of Sion that when she had not every thing according to her desire she complained that God had forsaken her Isa 49.14 Sion said the Lord has forsaken me and my God has forgotten me Oh! but he had not for all that Can a woman forget her sucking child c. The like may be said to any of God's people in the like condition That they may not be discouraged in them nor dejected nor cast down in themselves for there will be a gracious upshot and conclusion of all at the last Surely there is an end or reward and thine expectation shall not be out off as Solomon speaks Pro. 23.18 And verily there is a reward for the righteous verily there is a God that judges in the earth Psal 38.11 And for our encouragement let us take in this That the readset and willinger we are to be well perswaded of any thing God does the sooner shall
By me that is by my Blood and by me that is by my Spirit by my Blood in taking away of the guilt of sin And by my Spirit in subduing the power of it Jesus Christ came by both himself and we by both as consider'd in him must come to God and so to eternal life and Salvation As no man can come c. Therefore let us thus look up to him and in this way and method which he has set expect Salvation from him It is both unthankfulness and peevishness in us when it is otherwise with us when-as because there 's no other way to be saved but onely this therefore we 'll choose to be damn'd rather than to lay hold on this When if we may not be saved our own way we will not be saved by God's which is that which he hath here laid forth and exhibited to us So much for that I have done with the Second General Part which is the Additional Amplification And so with the whole Text it self now before us I am the Way and the Truth and the Life No man cometh unto the Father but by me SERMON XXII JOH 14.18 I will not leave you comfortless or Fatherless I will or do come unto you There is nothing which is pleasing in the enjoyment but it is as sad and uncomfortable in the loss and deprivation Those things which we are willing to keep we are loth to part with and lament when they are taken away from us Yea not onely in the actual deprivement but likewise as well in the fears and apprehensions and expectations aforehand This was the case at this present with the Apostles and Disciples of Christ they were now made sensible of his likeliness to remove from them which was very grievous and irksome to them in the very thoughts and reflections upon it And here now in this present Chapter does he endeavour to satisfie them about it and more particularly here in this Verse of it which I have now at this time read unto you by answering them That for his part he would not leave them altogether destitute but would comfortably provide for them to their best contentment and satisfaction I will not leave you comfortless I will come unto you c. IN the Text it self there are two General Parts considerable First the Condition of the Disciples upon supposition of Christs removal from them and that was sad and comfortless Secondly the care of Christ for them in reference to such a condition and that was not to leave them but to come unto them We begin with the former viz. the Disciples condition upon supposition of Christ removal and that is here exprest to be sad or comfortless Christ foresaw that his departure from them would put them into a very uncomfortable condition and so indeed it would and had cause to do I will not leave you comfortless therefore if I should leave you you would be comfortless that 's implied in it Those that are deprived of Christ are deprived of comfort c. I will not leave you comfortless but I will come Therefore you are likely to be comfortless unless I come Those that are without the Spirit of Christ they are in a sad and comfortless condition no true comfort indeed but from the holy Ghost c. The word which is here translated Comfortless is in the Original Text Fatherless or Orphans as we have it in the margent because such persons as those commonly are so Children that are deprived of their Parents their condition is commonly sad if we look upon it simply in it self And therefore it is a very fit expression to set forth any spiritual deprivation which is taken from such a resemblance And thus was this now here in the Text of the Disciples in their deprival of Christ they were like so many poor helpless desolate and fatherless children de prived of their natural parents Look what sadness or sorrow ye would conceive in such as these the same was now likewise incident to the Disciples in this condition which was now coming upon them and likely to befall them And that especially in these following considerations First as deprived of his Doctrine and those heavenly Truths which dropt from him whiles he was resident and abiding amongst them Our blessed Lord and Saviour whiles he was conversant here upon earth with his Disciples and other men he was very full of his Divine Instructions and for his Apostles especially he did declare many mysteries to them Now therefore was it sad for them to become destitute of him as a Teacher To want the benefit and advantage of such a Master and Instructer as this was must needs very much affect them especially according to the nature and quality of the things themselves wherein they were instructed which was concerning the eternal welfare and happiness and salvation of their Souls We know how apt sometimes we are to prize it to have one to teach us but some common Art or Trade or Mystery and Profession in the world we count it a priviledge to enjoy it and an inconvenience to be deprived of it and how much more then must it needs be so here as to this Mystery of Religion and Christianity the mysteries of the kingdom of Heaven which our blessed Saviour made known to his Disciples To you it is given says he to know the mysteries of the Kingdom of Heaven but to others it is not given Matth. 13.11 He spake to the multitude in parables Whiles he spake to his Disciples more plainly Secondly As by Christs removal from them they were deprived of his Doctrine so of his Counsel which he was useful in to them They needed not onely information in regard of their judgment but also direction in regard of their practise which is that also as much as the former for which Children stand in need of their Parents and which Fatherless Children are restrained of This was another thing wherein our Saviours departure was so irksome to them they were now by this means likely to be to seek in many things in which he was wont to advise them As oyntment rejoyceth the heart so doth the sweetness of a mans friend by hearty counsel says Solomon Prov. 27.9 And so no question but the counsel of our blessed Saviour did those who were about him and partakers of it It was a great comfort and refreshment to them in their doubts and scruples and troubles and the afflictions which they were subject unto to have such an one as he was to settle them and consequently the deprival of it must needs make them very sad and comfortless Thirdly The loss of his Example and the benefit which came by that likewise That was another very great evil and inconvenience to them As long as our blessed Saviour was amongst them and conversing with them he taught them not onely by his Doctrine but by his Conversation he gave them an example that they should follow his steps
the Nature of the Disciples condition upon supposal of Christs removal from them it was such as was sad and comfortless The second is the care of Christ for them in reference to this condition and this is exprest two manner of ways unto us First in the Negative that he would not leave them And secondly in the Affirmative that he would come unto them First for the Negative that he would not leave them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were now within a little while likely to be very sad and comfortless as Children deprived of their Parents as I shewed before in an orphan-like and fatherless condition But Christ was resolved that he would not leave them or continue them still in it but would recover them out of it I will not leave you comfortless or I will not leave you fatherless This is that which he makes promise of to them The word Comfortless it does denote two things especially First a comfortless estate And secondly a comfortlesness of mind I will not leave you comfortless that is not in a comfortless condition And I will not leave you comfortless that is not in a comfortless frame and temper of heart First Take it as to condition or state which seems chiefly here to be intended this is that which Christ promises to his Disciples that he will not leave them thus and it is appliable to all other Believers where there are two things further considerable First what it is which Christ does not promise to his Disciples And secondly what it is which he does First what he does not And here he does not promise them that he will absolutely free and exempt them from a comfortless condition so as they shall never fall into it this he does not promise them It is not I will not make you or suffer you to be comfortless no but I will not leave you so this is the sum of that which he promises them Christ is pleased oftentimes to cast his Servants into very sad and comfortless conditions and to exercise them with very great troubles and afflictions whiles they are here in the world This is here to be supposed and taken for granted And there is very great cause and reason for him to do so That he may beat them and knock them off of themselves and shew them their own frailty and weakness and that he may teach them so much the more earnestly and affectionately to look after him and to seek for comfort and relaxation from him Therefore we should not wonder at it when at any time we find it to be so nor yet absolutely expect the contrary as being more than Christ ever promised or engaged himself for to his Servants He never said That they should never be comfortless no but that he would not leave them so I will not leave you comfortless That 's for that which he does not promise But secondly for what he does I will not leave you This again it does denote and implies two things in it First that he would not continue them in that sad condition in which they were And secondly that he would not desert them or disown them or relinquish them in it First Not leave them comfortless that is that he would not continue them and keep them still in it This is that which God has often promised to his people for their comfort in affliction that it should not lie continually upon them And so here Christ was absent but he was not absent always as we shall hear more afterwards All the troubles and afflictions of the Church and People of God they have a period at last put unto them He will not always chide neither will he keep his anger for ever Psal 103.9 He will not contend for ever neither will he be always wroth as it is also in Isa 57.16 His anger is but for a moment But secondly I will not leave you comfortless that is I will not desert you or disown you in your comfortless condition but even then will take care of you And as in your condition so also in your sensibleness and apprehensions of it in your comfortless frame and temper of spirit It holds good of both together That Christ will by no means forsake his people in either There 's nothing more common and ordinary here in the world than for those that are left fatherless to be left friendless those that are destitute and deprived of outward accommodations to be neglected and forsaken by men but with Christ now it is far otherwise The poor committeth himself to thee and thou art the helper of the fatherless Psal 10.24 And Hos 14.3 In thee the fatherless find mercy God does not forsake any persons for the meanness and lowness of their conditions but does therefore so much the rather regard them and looks after them and takes care of them as his proper charge To this purpose he is called the God that comforteth those that are cast down 2 Cor. 7.6 The reason of it is this namely the Royalty and Goodness that is in God that 's the ground of this Dispensation Base and low-spirited persons where they see any in good and prosperous conditions Oh! who is then for them but they hug them and embrace them and fawn upon them and make much of them but let them be at any time in distress and here they will not know them Yea but the Lord now he owns his Servants in their most desperate and dejected circumstances I am poor and needy yet the Lord thinketh on me says David Psal 40.17 And again Thou hast considered my trouble and known my soul in adversity Psal 31.7 He raises the poor out of the dust and the needy out of the dunghill c. Psal 113.7 The Use of this Point is to believe it and to observe it and to take notice of it and to lay it up against a time of need It is a very sweet and comfortable Truth if it be duly improv'd That Christ will not leave thee comfortless but will have a special care of them when no body else cares for them besides Oh thou afflicted tossed with tempests and not comforted says the Lord there to the Church Isa 54.11 Not comforted that is not by men I will do thus and thus for thee Therefore let us take heed of charging God foolishly as Sion there sometimes did The Lord hath forsaken me and my God hath forgotten me No he has not done so nor never will We should entertain good thoughts of God in this particular and be perswaded of his good-will to us It is useful both as to our own particular cases as also to the common case of the Church For this purpose let us learn to judge of Christ not always by his present carriage and behaviour towards us as according to outward appearance but judge of him by his Nature and sweet Disposition and judge of him by his promises and gracious intimations and discoveries of himself
the Election of Grace Now therefore come Lord Jesus and make way for thy last coming by this preparation Whiles the Church desires Christ would come she supposes other things as antecedent and preparatory hereunto before the full accomplishment of that coming and so in desiring his coming it self she does implicitly desire all those things which make way for it and which are sure to be there when he does come and such is this which we now speak of the hastening of the number of Converts and the bringing in the full number of the Elect. We are to take this Prayer in the full latitude and extent and comprehensiveness of it and so as including this in it amongst the rest which is in a special manner considerable of us as pertinent to this purpose Those that are good themselves they desire that as many others as may be may be good with them besides themselves and partake of the same happiness that they do partake of Therefore come in reference to this for the Conversion of the Jews and for the accomplishment of the fulness of the Gentiles which whensoever thou meanest to come are both of them sure to be effected aforehand And then further which is also pertinent hereunto for the speedier meeting of all the Saints together which have ever been in the world from they very first beginning of it As Christians desire to have a full enjoyment of Christ himself which is the main and chiefest of all so they desire likewise to have an enjoyment one of another Now this is that which shall follow upon Christs coming there shall be a general and universal meeting and gathering together of all the Members of Christ in all ages and generations whatsoever He shall come to be glorified in his Saints and admired in all them that believe at that day 2 Thes 1.10 Christian friends they are now separated and scattered one from another some in this place fo the world and some in another some are yet remaining alive and others are taken away by death but then when Christ shall come to judgment they shall all meet and never part When they shall meet the Lord in the air they shall likewise meet one with another The ascending of Believers to Christ it shall not be personal only but collective in a body and community and in a way of mutual society and communication And so the Scripture it self seems to carry it as 2 Cor. 4.14 He which raised up the Lord Jesus shall raise up us also by Jesus and shall present us with you With you not only as to your conditions but also as to your persons not only as to the likeness and participation of the same blessed state and heavenly life but likewise as to the enjoyment and possession of the same blessed place and heavenly communion we and you shall be present together And so in 2 Thes 2.1 We beseech you brethren by the coming of our Lord Jesus Christ and by our gathering together unto him Mark the coming of our Lord Jesus Christ and our own gathering together the one inferring the other When our Lord Jesus Christ shall once come all his Members shall be then gathered together both to him and one another Heb. 12.22 Tou are come unto Mount Sion the city of the living God c. This will be a blessed and glorious time when-ever it shall happen and his coming so much the more desirable and to be longed after in this particular Especially if we shall further add the circumstances and qualifications that shall attend it which shall be with al lthe sweetness and amiableness and loveliness that can possibly be imagined The Servants of God here in the world they do not meet many times when they do meet though they come together in their persons yet they do not always come together in their affections through the reliques of corruption which is in them and the imperfection of Grace There are oftentimes many jealousies and prejudices and censures and misconstructions amongst them which makes even the Communion of Saints it self to be less pleasing and acceptable But now when Christ himself shall come all these evils shall be taken away and removed there shall be a perfect accord and agreement and correspondency of one with another and a perfect delight and contentment and complacency of one in another And therefore in this regard also does the Church here say Come that is come to reconcile us and unite us and to make us friends one with another which here in this present world and before thou doest come we are so much averse to This is a third account of this Prayer and Petition here before us in this present Text. Fourthly For the execution of justice and vengeance upon wicked and ungodly men and especially such persons as do please themselves in their present impunity which grow bold and impudent in sinning occasionally from God's temporary indulgence and sparing of them who because judgment is not executed speedily therefore have their hearts fully set in them to do evil as the Preacher speaks which think they may speak what they list their tongues are their own and think they may do what they list and no body restrain them because that vengeance does not presently fall upon them Come and come in reference to those come to assert thy Soveraignty to manifest thy Power to make good thy Truth to testifie thy just Wrath and Indignation and severity against sin Come as thou hast threatned to do with ten thousand of thy Saints to execute judgment upon all and to convince all that are ungodly amongst men of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him as it is Jude 14 15. This is another reference which we may conceive of in this Word of Invitation The Church desires that Christ would come for the destruction of Antichrist and of all her implacable Adversaries and Enemies whatsoever This shall be effected when-ever Christ does come That wicked one and Man of sin with all his adherents for so we must take it the Lord shall consume with the spirit of his mouth and shall destroy with the brightness of his coming as the Apostle Paul tells us 2 Thes 2.8 and his coming is desirable for it The servants of God are thus far impatient in the delay of God's just executions and therefore hasten them and call for them and seem to be weary of Gods forbearance Thus Rev. 6.9 10 11. The souls under the Altar that were slain for the word of God and for the testimony that they held and they cryed with a loud voice How long O Lord holy and true doest thou not judg and avenge our blood on them that dwell on the earth and white robes were given to every one of them and it was said unto them That they should rest yet for a little season until their fellow servants also and