nothing but anger against us as when God opens a window into our breasts and thereby gives us a full view and prospect of our own wretchedness when he reveals to us our guilt andat the same time conceals his own love oh what a dreadful condition is the soul then in where ever it goes the curse of the Law and the cry of its own sins pursue it My sin is ever before me says David Psal 51.3 and how does Job bemoan himself Chap. 13.23 24 25. How many are mine iniquities and sins c. Wherefore hidest thou thy face from me and holdest me for thine enemy c. and vers 26. thou writest bitter things against me and makest me to possess the iniquities of my youth So Job 6.2 3 4. Oh that my grief were throughly weighed c. The arrows of the Almighty are within me the poison whereof drinketh up my spirit the terrours of God do set themselves in aray against me His afflictions in outward respects were neither few nor small his estate was gone his relations gone his health gone but all these were small matters in comparison of the withdrawings of God Had God smiled upon his soul he could better have endured his frownings upon all his outward comforts could he but have discerned God to be his friend he could more chearfully have born all his other tryals but that which occasion'd all his pathetical moans was Gods hiding his face 2. How far is it that God does hide his face at any time from his people 1. Negatively God will never totally nor finally hide his face from them 't is his promise Heb. 13.5 He hath said I will never leave thee nor forsake thee and if he hath said it it is not for us to question it The Disciples of Pythagoras had their Master in so great Reverence that an ipse dixit he hath said it was enough to them they thought it presumption in them to question what they had received from him now though this was too much arrogance in men either to give or take such an autoritativeness yet when God speaks he who is truth it self he who can do all things but cannot lie 't is not for us to doubt or question 2. Positively Though God may hide his face from his people yet will he not turn it from them he never ceases to love them though he does not always manifest it he retains towards them the love of a father even when he discovers the anger of a Judge Isa 54.7 8 10. for a small moment have I forsaken thee but with great mercies will I gather thee In a little wrath I hid my face from thee for a moment but with everlasting kindness will I have mercy on thee saith the Lord thy redeemer The mountains shall depart and the hills be removed but my kindness shall not depart from thee neither shall the Covenant of my peace be removed So Isa 57.16 17 18. Many times 't is in respect of outward comforts only God hides his face to let them know the excellency of spiritual comforts sometimes not only in respect of spiritual comforts but graces also that his people may know their dependance upon him but still God regards their safety 3. The reasons why God deals thus with his people 't is not from any delight he takes in their sorrows nor from any pleasure he hath in their troubles But 1. 'T is to chastise them for their fins every sin is a forsaking God and consequently a provoking God to forsake us did not we by our disobediences withdraw our selves from him God would not withdraw himself from us That the Sun is overclouded 't is from those vapours which the earth it self sends up but there are some sins especially branded in Scripture as the causes of this calamity 1. Spiritual Idolatry when our hearts wander from him after strange loves the great thing God requires is our hearts if we deny them to him no wonder if he hide his face from us When we set up creatures in Gods throne and give that to them which is only due to him this is high disloyalty and provokes his jealousie Deut. 31.17 18. Deut. 32.17 20 21. God will admit no rivals have no partners in our hearts he that hateth not all in comparison of him is not accounted aright to love him for this sin God sometimes gives the soul a kind of divorce 2. Obstinacy and stubborness against all Counsels and instructions because I have purged thee and thou wouldst not be purged c. Ezek. 24.13 because the people of Israel would none of Gods Counsels he leaves them to their own Psal 81.11 12. 3. Lukewarmness in Gods service this was the sin for which God threatned the Church of Ephesus Revel 2.4 5. the Church of Laodicea Revel 3.15 16. 't is not enough that we serve God but we must serve him with all our might and with all our strength 4. A willing connivance at any known sin either in our selves or in others so far as concerns us thus in the Church of Pergamus Revel 2.14 in the Church of Thyatira Revel 2.20 5. A disesteem of his love and the pledges thereof when Israel once loathed their Mannah they did not long enjoy it when they slighted Sabbaths and spiritual opportunities God sends a famine of this spiritual food Amos 8.5 compared with verses 11 12. 6. Unfruitfulness under the means of grace for his sin God threatned his Ancient people to remove his Gospel from them they brought not forth the fruits of it Matth. 21.43 2. To carry on the designs and purposes of his own grace towards them God hides his face for a time that he may not hide it for ever he does not now spare them that he may for ever spare them But more particularly 1. God hides his face sometimes that he may recover his people to a due esteem of his favour The spouse flagged in her affections towards Christ his withdrawings raise up her desires 2. That they may be more wary and cautious in shuning whatever might renew these breaches again and consequently enjoy his favour more fully and more constantly The burnt child dreads the fire 4. The uncomfortableness of this condition 1. Proportionably to the withdrawings of God there will be a damp uon all our comforts If the sun be set all the stars in the firmament cannot make day if God hide his face it must needs be night with the poor soul Thus with David Psal 30.7 Thou didst hide thy face and I was troubled 2. Accordingly there will be a decay in all our graces those plants which while the sun is near thrive and flourish in the winter season seem to die and wither the soul of man is but a barren foil in respect of all spiritual good while God who is the spiritual husbandman is tilling and dressing and taking pains with it 't is then fruitful but when God withdraws all decays John 15.2 Jerem. 23.3 3. There will
is an account given why the Gospel should extend to the Gentiles because God will be glorified among them 3. Ephes 21. He is able and ready to do for his People above what they can either ask or think That he might have glory in all ages even to the to the end of the world Secondly We are under the same encouragements because we are under the same promises that they were and what there is of difference is rather of advantage to us above what it was to them the promises to us are more clear and plain We have the same Covenant now that they had 3. Gal. 14. That the blessing of Abraham might come upon the Gentiles we have the same Covenant to plead And the terms and conditions upon which mercy is tendered in the promises is the same as faith and repentance which was accepted then is accepted now and these conditions are more clear now then at that time 3. The great design and intent of God in singling out such Persons is that he might give sufficient antidotes against all objections this is the account S. Paul gives in this place That in â—e first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe Now how hath God been pleased by such examples to provide against all the discouragements of poor humbled and doubting sinners 1. God hereby shews that as great and notorious sinners as we can think our selves to be have been pardoned I obtained mercy saith S. Paulâ— who was a blasphemer therefore let no man hence forward despair of mercy for there is riches and fulness enough of mercy in the bosome of God for the greatest sinners Manasseh whom the Scripture discovers to be as a summary or an abridgement of all kind of wickedness 2 Chrâ—â— 33.2 had done like the heathen in all their abominations 9. vers He made them equal with them in Witchcrafts and Idolatry and in all manner of abominations Nay to exceed the heathen and yet when he was in Affliction in the 12 13. vers he besought the Lord his God and humbled himself greatly before the God of his Fathers and prayed unto him and he was entreated of him Great sinners may be pardoned 2. Some object the unworthiness of their Person but consider as unworthy Persons as you can be have obtained mercy and been made instruments of mercy to others 36. Ezek. 31.32 3. Persons as unwilling as you have found mercy 5. John 40. It s our Saviours great complaint you will not come to me that you might have life he is willing to give it what can poor dead Persons more need then life he is willing to bestow it he invites them to accept of it but they would not come to him that they might have life But yet many of those obtained mercy Nay Let me adde farther is it your inability that discourageth you As unable as you have found mercy our Saviour tells us 6. John 44. No man can come to me except the Father which hath sent me draw him We are all naturally unable unwilling and unworthy yet God gives encouragement by these instances and standing monuments of his favour to answer all objections Vse 1. This may serve by way of reproof to three sorts of Persons Hath God left such standing Monuments of his mercy to Notorious offenders even such as is sufficient to answer all objections if they be but once humbled and come to him upon his own terms Then this may reprove such as Consult not the Scriptures that know not what monuments God hath left upon record for our encouragement at what a loss are such Persons for the making use of such examples 2. It reproves such as are careless in making use of them that seldom concern themselves about the case of their souls that neither Consider how it is with them at present nor how it is like to be with them for the future 3. It reproves such as make a perverse use of these examples in turning the grace of God into Lasciviousness and Wantonness in making use of these examples of mercy either for the imboldening of themselves in sin to the hardening of their hearts against Gods fear or to encourage themselves in the delaying their repentance and applying themselves to God for mercy but let loose the reins of their Corruptions because such great sinners have been pardoned Therefore a Pardon is easie to be had it is but crying God have mercy upon me Oh take heed of such bold Presumption in sin it is a most dangerous thing to play the wantons with the tender grace and mercy of God how many are apt to plead for the justification of their sins because many have been saved who have been guilty of their sins I do not know of any kind of sins but God hath given us instances of his saving some from such sins But what a high degree of blasphemy is this to pervert the grace of God to such contrary ends to what God intended it All along in Scripture these Monuments are mentioned to keep us humble thankful and lively in the service of God and not to enbolden us in sin this is quite contrary to the whole design of the Gospel Hence see also the necessity of keeping these famous instances fresh in your thoughts for the supporting of your Spirits Oh think what their case is how difficult and dangerous who forget these examples and what success they will find who improve them faithfully and not wantonly And consider the great difficulty of believing it is what God Commands in a way of Condition and it is what God hath promised in a way of grace it is beyond our power to believe who hath believed our report to whom is the Arm of the Lord revealed it is onely the mighty Arm of God that can work faith in such hearts as ours are How much prejudiced are we against every thing of Faith as the Person of Christ and the righteousness of Christ What a hard task had S. Paul with many of the Churches as the Romanes and Galatians to bring them off from their self-righteousness and trusting to their works Oh it is not an easie matter to bring our hearts to close with Christ to think that Christ will entertain thoughts of mercy towards us These are the two Capital Mistakes by which most of the world miscarry either to think so slightly of sin as not to regard it or so blackly of sin as to think themselves past all remedy Let what hath been said encourage you to make this use to strengthen your faith and to lay hold humbly and thankfully on the promises made to you it is to this end that God hath left such paterns of mercy on record for us and consider it is the principal design of Satan to rob you of faith to weaken believing and to keep you off from believing Satan hath desired to winnow thee as wheat If Satan can but destroy our
thing it is no despicable thing it is peculiar to the Saints it is the inheritance of the Saints in light that is it is a glorious and excellent inheritance 2. Here is the means by which alone this inheritance can be obtained that is none can partake of it but those that are first made meet for it This is a necessary predisposition in all who do partake of this Inheritance they must first be made meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word Meet is often translated worthy Sometimes it signifies suitable bring forth fruit meet for repentance that is as becomes repentance Let your Conversation be as becomes the Gospel A giving thanks to the Father who hath made us meet this implies two things 1. That we are naturally unmeet we are not born meet we must be made meet who hath made us meet 2. That our being made meet is not the fruit of our own endeavour but of Gods grace who hath made us meet it is not our act but Gods goodness it is not any strength of our own but the care and love of God who hath made us thus for who bring a clean thing out of an unclean not one Job 14.4 3. Here is the duty that lies upon them towards whom God hath been so gracious as to make them meet to be partakers of this inheritance They should be continually giving thanks that God hath been so good unto them it is more then if God had blessed them with all the good things of this world it is more then if God had given them the utmost of what they can desire nay more then their desires can reach There are several observations which may be raised from the words These two I shall give you 1. Doct. What ever the condition of the people of God may be for the present yet they have an Inheritance for the future The people of God are in this world as Children in their non-age as heirs that are under Tutours and Guardians They may have a right and title to very large Priviledges but they are under age they have not the fruition of what is their own This is the very allusion of the Apostle 4. Gal. 1. Now I say that the heir so long as he is a child differeth nothing from a servant though he be Lord of all You know the first-born he is an heir though he be but an infant Now all the Children of God are stiled his first born this you may see 12. Heb. 23. The Church of the first born how not of the will of man nor of the will of the flesh but of God and as the Children of Nobles are born to Honours and the Children of rich Men to Estates so the Children of God are born to this inheritance I speak not of their Natural but Spiritual birth that are born again It is said of our Saviour that he is the great heir of all things and it is said of the members of Christ that they are co-heirs with him and what is that to which they are heirs It is so fully and affectionately described and so Rhetorically that it is worth our while to pause a little upon it in the many expressions concerning it 1 Pet. 1.3 4. Blessed be the God and Father of our Lord Jesus Christ Which according to his abundant mercy hath begotten us again c. There is Regeneration but to what To a lively hope by the resurrection of Jesus Christ from the dead to an inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for you For the clearing of this I shall only alledge some few arguments That it must needs be so that the people of God those that are truly regenerate and born again have an inheritance intailed on them 1. The first argument is drawn from their present condition here on earth this speaks that they must have something future 1. Their Comforts in outward things are usually fewer then others The Papists make prosperity a mark of the true Church but how contrary this is to the history of the Scripture and the experience of all ages I need not mention We find God many times is abundantly gracious to those in these spiritual blessings to whom he gives very little of outward Comforts In our Saviours time you read the poor received she Gospel so in after times 2. James 5. you read God hath chosen the poor in this world rich in Faith There are many that are low in the world yet high in esteem with God I do not speak as if there was an Inconsistency between these things but I speak of what is the usual Condition of Gods People in respect of these outward things Now it cannot be imagined that God should be more liberal and bountiful in any sorts of blessings to his enemies then to his sons that he should extend bounty in any kind more largly to them he hates then to those he loves Now in that God so often bestows less of outward good things upon his people when he bestows more upon his enemies this is an Argument that there remains something for the future for the People of God This argument hath so far prevailed with many of the heathen that they have been convinced there is another world wherein God will manifest the righteousness of his Judgements as the Apostle calls the day of Judgement the day of the revelation of the righteous judgement of God 2. As their outward comsorts are usually fewer so their delights in and Affections to what they enjoy are usually lower they do not look on the things of this world as any great matter when others account the world their Idol In the 10. Mat. 37. you read what the duty of the people of God is He that loveth father or mother more then me is not worthy of me and be that loveth son or daughter more then me is not worthy of me Others may make them Idols in their Affections but it is the duty of a gratious soul to keep these things low in its thoughts The description of the Church you have in the Revelations The woman is cloathed with the sun and hath the noon under her feet her feet were where others hearts are she trampled on the world Now God sometimes calls his People to an actual forsaking of these things for him you read 12. Gen. 1. That God called Abraham to leave his fathers house and his native country and his friends and â—equaintance and to go he knew not whither and amongst he knew not whom and Abraham yielded obedience So Moses 11. Heb. 25. He chose rather to suffer afflictions with the people of God then to enjoy the pleasures of sin for a season Thus the Disciples 19. Matt. 27. left all Then answered Peter and said unto him behold we have forsaken all and followed thee And though God doth not call us to such actual forsaking of all things for him at all times yet to an habitual to a dispositional
in reallity God may withdraw his love many degrees understand it of the effects of this love for the afflictions admits not of more or less we may be separated from this love of God some degrees but we are never separated from it totally or all together God may less love us in the sence above noted but not cease to love us there may be some little intermission though there is no total cessation that canot be God hath promised Heb. 13.5 I will never leave thee nor forsake thee There is a great many Negations in the original no less then five in that one place I will not I will not I will not I will not I will not Now for the clearing of this let me speak to some particulars because all depends upon this this is the main thing in this point 1. God may withdraw the manifestation of his love in Temporal blessings when he doth not in Spiritual We are apt to judge of Gods love to us by these outward comforts and when these are removed we are then apt to think that Gods love is restrained as Gideon argues in Judges 6.10.13 when they were oppressed so much for the Midianites And the Angel of the Lord appeared unto him and said unto him the Lord is with thee the Lord be with us why then is all this befallen us and where are all his Miracles that our Fathers told us of saying did not the Lord bring us up from Egypt but now the Lord hath forsaken us and delivered us into the hands of the Midianites This was by reason of their oppression and outward troubles God may withdraw the manifestation of his love as to Temporals But as God may bestow temporal mercies in anger so he may remove these favours For example when the People of Israel were so nice and dainty that they must be fed with Curiosities God answered their desires Psal 106.15 but with all he sent leaness into their Souls They had better have been without these comforts then to have had them on these Terms So God may love and doth love his People when he doth not mainfest his love in temporal blessings 2. God may suspend the manifestation of his love in spiritual Comforts when he doth not suspend his love in spiritual Graces This is a higher degree For Example when God sends his Spirit to Convince a poor Sous to humble it to wound it thereby to prepare it for mercy there is little of comfort visible now in this John 16.8 this is the Method wherein God promiseth his spirit to be a Comforter first to convince of sin then to comfort First to humble and then to exalt After these wounds and bruises and castings down these distresses of Spirit into which the Soul is brought then to bind up and comfort There is at present seen little of love all this while and yet there is a great deal of this reallove because all this while God is preparing the Soul for mercy and that comfort that at present it feels the want of You know in the exercise of Repentance and humility and a contrite and a broken Spirit the Soul is not so sensible of the love of God but the love of God then appears though not in Spiritual comforts yet in Spiritual graces and after in reviving and quickening them 3. God sometimes suspends the manifestations of his love in the very graces of his People but then it is not in these Graces that concern the safe being of his People but in these graces that concern their well being Gods People may be safe when they are not in such a chearful and flourishing condition For example God may leave his People so far as thattheir Faith to wit of evidence may be in the dark their hope may be over-clonded their joy may be eclipsed it may be sad with them in respect of these kinds of graces at present But as to their other graces that concern their safety as humility and dependance on God and some actings of Faith these God keeps alive all this while Again all the withdrawings of Gods love from his People the gradual withdrawings as they are but gradual and partial so they are but temporary and for a little time Isa 54.7.8 For a small moment have I for saken thee but with great mercies will I gather thee In a little wrath I hid my Face from thee for a moment but with everlasting kindness will I have mercy on thee saith the Lord thy Redeemer It was not total it was but for a moment it was not final but with everlasting kindness will I have mercy on thee The darkest night with the People of God shall have a bright morning Light is sown for the Righteous and Joy for the upright in heart Though it be as seed that is cast into the ground all the comforts of Gods People may seem to be as Seed cast into the ground which first dies before it lives yet there will be a Resurrection it is but for a little time that God deals so that God withdraws thus gradually from his People and that in these two respects 1. In respect of Gods withdrawing from others he withdraws from them so as never to return I mean those that are not his People the wicked Depart from me and so depart from me as everlastingly to depart from me Depart from me into everlasting burnings this is a departing without returning 2. It is but for a little time in respect of what the People of God themselves deserve For there is not the least departure of ours from God but it deserves an everlasting departure on Gods side from us For us to leave him to cast off his yoke to own any other Master but him deserves that he should utterly leave us Lastly all these withdrawings and darknings these gradual withdrawings of Gods love tends very much to the advantage of his People If God withdraw his love in temporal blessings it is that he may manifest more of his love in Spiritual Mercies If God take away from us a Creature comfort he by this kind of Rod shews us the necessity of living above our comforts and of living only upon himself They are admirable designs that God hath in these kind of seeming expressions of his displeasure against us He therein expresseth very much of love to us his designs are gratious partly to wean us from this world by shewing us the vanity of it and partly in giving us more of himself and to let us see the need we stand in of him and partly that we may have greater experience of his goodness in his comforting supports under the greatest burdens that can befal us Had not the People of God such losses and crosses and tryals in Creature comforts they could never have tasted so much sweetness in the promises nor in the supports of the spirit nor in the comforts of Gods presence but by Gods withdrawing the gradual withdrawings of God as to his
been apt to fall into an overwhelming sense of both and to look upon their wound as incureable and their disease past healing Some think so well of themselves that they stand in no need of help others think so ill of themselves that they look upon themselves as past all help It is no ease matter to keep in the middle between both These are both dangerous to us and highly derogatory to the grace of God both are a reproach to his kindness On the one hand to think that God would be at that vast expence and charge to make so full provision for poor souls beyond what they need this is to make the blood of his Son to run wast To think on the other side that the provision that God hath made is too narrow short and scant for our relief this is a great reproach to the mercy of God But because this is frequently the case of souls whom the Spirit of God convinceth of sin and are not yet throughly convinced of righteousness they stick in these Bryars and are aâ—t to be gravelled with objections doubts and 〈◊〉 Therefore God as a tender Father to 〈…〉 high regard of his Peoples comfort 〈…〉 hath been pleased to provide against 〈…〉 ragements these three ways First By the discovery of his rich and free grace the boundlessness and unfathomableness of his mercy Secondly by discovering so many rich and precious promises as they are called 2 Pet. 1.4 By which he gives incouragement to them to come to him Thirdly By notable instances of his superabundant mercy to sinners in times past leaving them as monuments for ages to come as here in S. Paul and others The Apostle in the 15 verse saith This is a faithful saying and worthy of all acceptation that Jesus Christ came into the world to save sinners whereof I am chief having set down the â—â—ches of Divine Grace and the full provision that God hath made therein for the chief of sinners propounds himself here in the text for on example and pattern to strengthen the faith of others and by his own experience to incourage them to make â—â—yal of what he had sound such full and sufficient relief from How be it for this cause I obtained mercy c. In the words here is 1 S. Pauls humble and thankful acknowledgment of that kindness and mercy which God had shewed to him 2. The gratious interpretation and Construction with the improvement he makes of this mercy 1.8 Pauls humble and thankful acknowledgement of that kindness and mercy which God had shown him How be it I obtained mercy there is an emphasis in the words how be it I who seemed to be at such a distance and remoteness from mercy I who seemed to be so unmeet so unworthy and under so many discouragements and great disadvantages for what case can possibly go beyond mine how be it I obtained mercy though my case was so bad S. Paul speaks here of such instances as can scarsely be paralelled I that was in the 13 vers a Blasphemer and a Persecutor and Injurions yet I obtained mercy because I did it ignorantly in unbelief not that S. Paul would thereby extenuate or diminish his sins he onely comforted himself in this that his sins were committed out of ignorance there was more of mistake then maliciousness in them and that he did not intend an extenuation or diminution of his sins appears because he aggravates them so much and maketh it so great a wonder that ever such an one as he should obtain mercy He speaks it as a matter of admiration and astonishment for if any person may seem to be uncapable of mercy saith he I was as like as any I came so near the borders of the unpardonable sin that it is a wonder to me and to all that understand what my carriage hath been that I should obtain mercy Secondly Here is the interpretation that S. Paul makes of the kindness of God to him it is not singly to him to his benefit to his personal and peculiar advantage but for the incouragement of others in after times For this cause I obtained mercy that in me first Jesus Christ might shew forth all long suffering for a pattern to them which should hereafter believe c. It is the Language of a humble and thankful soul For this cause I obtained mercy that in me first First how it cannot be understood in respect of order of time because there were multitudes who had obtained mercy that lived in the ages before and as great sinners as S. Paul as Manasseh and others in the Old and New Testament How then doth he say in me first Not so much in respect of the order of time as the clear evidence of the riches of mercy In me first that is in me chiefly thus many learned interpreters expound it Besides the word is the same with that in the verse before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated there Chief This is a faithful saying that Jesus Christ came into the world to save sinners of whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am chief 1. Doct. God in shewing mercy to some doth intend good to others S. Paul was sensible of this in the mercy that he himself had partaken of I obtained mercy but it was that I might be a pattern to them who believe David was sensible of this in that prayer of his 51 Psal 9 10 11 12 13. when he had been petitioning of God for mercy 9. vers Hide thy face from my sins c. 13 Then will I teach transgressours thy ways and sinners shall be converted unto thee Oh do but shew me these favours and mercies and I will improve them for the benefit of others 40. Psal 1.10 David expresseth his faithfulness to God and his thankfulness for the mercies he had received because he did thus declare it Nay this is the very end of Gods leaving these things upon record the kindness he shews to his people and the severity he expresseth toward his enemies that these might be improved by us to our good 15. Rom. 4. For whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope But I shall not insist on this 2. Doct. One of the highest expressions of our thankfulness to God for the mercies he hath vouchsafed to us is to do our utmost to encourage others to own and acknowledge and to come in to God and partake of what we enjoy What a wonder doth S. Paul make it here that he had mercy from God How be it I obtained mercy though such and such a one as I was yet I obtained mercy but it was for a pattern to others that hereafter should believe on him to everlasting life He debaseth himself as low as hell and exalteth Gods mercy above the heavens indeed every thing of mercy is a great wonder considering what we are in point of vileness and
in the New Testament 1 Rom. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is Translated despiteful and denotes thus much When his power could not reach the Persons of Professours nor the worldly concerns of Professours yet he did his utmost to blast their names and blemish their reputation he was a reviler he forbore nothing that was injurious to them but what was beyond his power to inflict These were his sins 2. What mercy he did obtain notwithstanding such sins and that in three instances 1. Sparing mercy God had born with him Notwithstanding he was often guilty of those sins which might have brought wrath and destruction more quickly upon him he wondered at Gods patience towards him this is mentioned in this verse That he might shew forth all long suffering When he once came to understand what he had been and what he had done he stands amazed at the holy God that had so much patience with him God had it is true struck him to the ground he admired that God had not struck him as low as hell We are apt to think beholding the gross abominations that are more open and visible in our days what infinite patience there is in God that he doth not immediately break out upon such as are guilty but S. Paul like a poor humble sinner busies himself at home and spends his wondering chiefly on Gods patience towards himself who had been a blasphemer and persecutour and injurious and yet alive and on this side hell yet a pattern of the patience and long-suffering of God 2. He obtained pardoning and renewing mercy in respect of that double change that was wrought upon him there was an outward change in respect of his State and Condition and there was an inward change in respect of the frame and disposition of his heart These were the high and choice mercies which he obtained Mercy in respect of his state and condition Of a childe of wrath he became a childe of mercy and favour from a state of death he was brought into a state of life from a state of condemnation he was brought into a state of absolution and pardon as he himself speaks 2 Ephes 5. Even when we were deed in sins he hath quickned us together with Christ We were dead guilty of death under a state of condemnation but now 5. Rom. 1. being justified by faith we have peace with God Now justification is not only an act of mercy and consists not barely in the remission of sin but it is an act of justice also in regard of the account upon which sin is forgiven this is a Doctrine whereof many in these times speak very lightly therefore to give a right notion of Justification consider it doth not only consist in the bare remission of sin but this remission of sin is upon a valueable consideration Divine Justice having received a valueable satisfaction by the blood of Christ For nothing could expiate our sins but his blood Now S. Paul was sensible of the great mercy of God to him and by this mercy he means pardoning mercy Again he did partake of purging mercy in regard of the inward frame and disposition of his heart This he frequently mentions Thirdly That is not all but he obtained Commissionating grace grace to be employed to be made use of in the highest degree of service to God and his Church From the lowest degree of infamy he was raised to the highest place of trust 12. vers of this Chapter And I thank Christ Jesus our Lord who hath enabled me for that be counted me faithful putting me into the Ministry Though the Ministry be never so much despised he accounted it a high honour to be put into it he that was a blasphemer a persecutour injurious that Christ should put this honour upon him here is mercy indeed for such an offender to be spared to be pardoned to be sanctified to be made use of as such a glorious chosen instrument of God among the Gentiles this was mercy indeed 3. What encouragement is there in this and such like famous instances which God hath left upon record as monuments of his mercy for broken hearted sinners who are ready to sink under the weight and burden of their own sins First These examples and standing monuments of Gods mercy to others are incouragements to humble broken hearted sinners because the same Fountain of mercy still stands open to us that was open to them and by these standing monuments God hath enabled his people to answer those puzzling objections that do stick most with them The bowels and compassion of a gracious God are open now which were open to Saint Paul This is the original of all kind of mercies and unless this be open every door of mercy is 〈◊〉 59. Isa 1. The Lords hand is not shortned that it cannot save He hath the same bowels now which he had he is the fame yesterday and to day and for ever his mercy is from one generation to another The mercy of the Lord endures for ever It is no less then twenty times mentioned in the 136. Psalm We have the same fountain opened to us that is the Bowelâ— of God Secondly There is the fame meritorioussâ—â—â— in the bloud of Christ now as was He is the Laâ—â— slain from the foundation of the world There is an everlasting efficacy in his blood The Papists speak of their Treasury of Indulgences that sinners may live upon if they will give a handsome rate for them this is a gross delusion and multitudes have been deceived with it But this is true and real in Christ there is a treasury of all kinde of blessings laid up by his purchase by his once offering up himself be hath perfected for ever them that are sanctified Thirdly There is the same efficaciousness in the Spirit of Grace We have the same operations of the Spâ—â—â— of grace to convince and to convert to sanctifie and renew us to prevent us from siâ—â—ing and to regenerate us to holiness to assist us and to enable us to every good way and work Fourthly If you regard the instrumental cause there is the same vertue in ordinances now which ever was because the strength and vertue of ordinances depend upon Gods presence and concurrence with them Now God hath promised his presence and concurrence to the end of the world 28. Matth. last Lo I am with you to the end of the world Not only with your Persons while your live but with your successours by whom the same ordinances are dispenced when you are dead and gone Again if you regard the final cause salvation and happiness God hath the same love for the salvation of lost and undone creatures now which he had of Old therefore says S. Paul 15. Rom. 8 9. Now I say that Jesus Christ was a Minister of the circumcision for the truth of God to confirm the promises made unto your Fathers and that the Gentiles might glorifie God for his mercy There
use and application of this point 1. What folly is it then to judge of them that are sincerely gracious by what is present Alass if you judge of things or persons by what is present as to outward things this is a falliable rule In the 73. Psal the Psalmist eying this rule so much was in great danger of mistaking but be at last recollects himself and says If I should speak thus I should offend against the generation of the righteous So 37. Psal 37. Mark the perfect man and behold the upright for the end of that man is peace His beginning may be trouble his continuance may be with oppositions but his end shall be peace 2. In the next place Is it so Then let us make no misconstructions of Gods dealings with us If we can but answer this great question that we are in the number of them that have a right to this future inheritance we have reason to entertain good thoughts of God what ever he is pleased to do with us as to other things If God hath been gracious to us in the choicest mercies we should not entertain hard thoughts of him if he with hold or remove smaller mercies If he hath been gracious to us in distinguishing blessings we should not be so apt to challenge God concerning these outward blessings 3. If this is so Then let this engage us quietly and patiently to bear what ever afflictions God may be pleased to exercise us with But you will say It is a hard matter to be patient under present afflictions when we are in doubts concerning our future estate and condition to be under troubles now and not to know when an end of these troubles shall be this must needs be uncomfortable and therefore let this engage us 1. To labour to resolve this great question whether we are in the number of them to whom this Inheritance belongs You see it is the portion of all the Children of God every one that is born again that is born of God is born to this inheritance but I shall speak more to this when I shall speak of that part of the text of being made meet and thus we may know it by examining the work of grace in our own hearts but because I shall insist on that afterwards I shall wave it now Now those that have once resolved this querie it becomes them to be patient in bearing what God doth exercise them with Consider how patient God hath been towards us shall we be impatient towards him and let us consider our future comforts and they will more then sufficiently recompence all our present sufferings I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed 8. Rom. 18. Nay how helpful and how conduceable is this quietness of Spirit to fit us for this Inheritance But you will say What is it to be quiet and patient under the hand of God Ans It is not every kind of stilness of spirit there may be a stupidness and blockishness of Spirit therefore in one word to be patient under afflictions doth not exclude a sense of afflictions but a dejection of spirit under afflictions You find 5. Jer. 3. that God complains of his ancient people though he had smitten them yet they would not receive correction O Lord are not thy eyes upon the truth thou hast stricken them but they have not grieved thou hast consumed them but they have refused to receive correction they have made their faces harder then a rock they have refused to return God had spoken to them by the voice of mercy that was a still voice they turned a deaf ear to that Language God spake to them in a louder Language by the voice of Judgement Now God takes it ill that this would not awaken them We should be sensible of afflictions but not cast down by affliction it is the middle between these extreams insensibleness and dejection 2. Though it does exclude dejection under afflictions yet it doth not exclude humiliation for sin The People of God that have the most experience of their sincerity being sensible of the hand of God upon them must be careful to humble themselves Humble your selves under the mighty hand of God 3. It doth not exclude a desire to have afflictions removed but rather increases a desire to have them sanctified Some are all for ease but a gracious Person would have the sore cured before the plaister be taken off he would not be excluded from a course of Phisick till he finds Spiritual health afflictions are Gods Spiritual Medicines 4. Again to be patient under Gods afflicting hand does not silence prayer but silenceth peremptoriness in prayer it makes us submissive in our prayers to God Father if it be possible let this cup pass yet nevertheless not my will but thine be done If God sees it good if it may make for his glory God will intrust us with these mercies he at present deprives us of 5. Farther it doth not cause us to neglect means but it restrains us from the use of unwarrantable means how many in times of danger if they can but shift off danger though they run their souls into danger by it they care not but patience keeps the soul in an even frame between these two extreams it neither doth neglect those means that God hath appointed nor dare it break Gods fence nor trample down his hedge to escape danger that is the word by which the New Testament describes sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transgression a breaking of Gods fence 6. Lastly It doth not hinder the soul from duty but it quickens it unto duty and does inliven it in duty such a frame of spirit does very much become them who are able in any measure to clear up their title to this Inheritance I have spoken now only in the general What ever the condition of Gods people may be for the present yet this is their advantage they have an Inheritance for the future The second Doctrine is this 2. Doct. That this inheritance of the Saints is no mean slight nor contemptible matter but it is an excellent and glorious inheritance It is called an inheritance in light and for the persons to whom it belongs it is peculiar to the Saints Observe the manner of S. Pauls speaking of it he cannot so much as mention it without a holy kind of admiration Giving thanks to God which hath made us meet to be partakers of the inheritance of the Saints in light Now all these expressions do demonstrate 〈◊〉 high esteem that S. Paul had of this inheritance it is in his esteem a mercy more then ordinary and the partaking of it a mercy beyond all other mercies and if the speaking of this inheritance be a thing so admirable what will the full possession of it be I shall a little in general before I come to particulars set before you something of the excellency of this
Christians that have outdone all other kind of men besides in observing the Rules of the Gospel have been to this Doctrine of God our Saviour O what Heroick Spirits were the Primitive Christians who could rejoyce in tribulations and suffer the spoyling of their goods with joy and that could with chearfulness undergo any misery when the case was clear indeed when the case was doubtful the case was different then how they counted Godliness great gain though it was loaded with reproaches and losses and all worldly inconveniencies yet they accounted it the most profitable eourse that could be taken and when they were destitute of all Creature-comforts yet they could be content with this and triumph in this the testimony of their own Consciences When the world was enraged and the spirits of men were imbittereâ— when earth and hell was against them yet then to be albe to approve their hearts to God this was enough to bear up their spirits 2 Cor. 1.12 This is our rejoycing the testimony of Conscience that in simplicity and godly sincerity we have had our conversations in the world And so much for the first Use 2. Vse Is by way of Exhortation to perswade all to make this their full work and business our constant designe and aim And oh what blessings might we be to after-ages in setting upon this work to purpose Rev. 13.14 Write henceforth blessed are the dead that die in the Lord for they rest from their labours and their works do follow them it is said the sins of wicked men do follow them and the good works of the righteous do follow them the good they have done to others shall be spread before others in after generations so that their good works may be augmenting and increasing many years after they are in their Graves And thus I find a Learned Writer interpreting both those places concerning wicked mens sins following after them when all the sins that they in their own persons are guilty of are accounted for they shall have other mens sins as an after-reckoning For every man does many mischiess in the world for by bad exaple he may infuse those corrupt Principles into others which may out live his Person and flourish when his body is rotting in the grave Be perswaded therefore to make it your great designe to adorn the Doctrine of God our Saviour there is no man so mean but he is in a capacity in his place to do it and the Apostle propounds it here in the Text to the meanest rank of persons to Servants that they may do it I shall only mention some few weighty Arguments to engage you in this work 1. Consider your Principles are higher than others What are the Principles of a Christian I answer Faith and Love Faith that lifts us up above the things of sense above what is present what is visible to an eye of sense The Just are said to live by Faith Heb. 10.28 Faith lifts us up above our â—usts above our selves above the World it is said of Jehoshaphat that his heart was lifted up in the ways of God it is Faith lifts up the Soul above all rubs and impediments now every Christian professeth himself to be a Believer where is your faith then as our Saviour upbraided his Disciples that you are so nonplust with every difficulty and stagger at every danger and are interrupted in the ways of God upon every discouragement Where is your Faith The other Principle of a Christian is that of love Keep your selves in the love of God saith the Apostle Love sweetens every thing we are content to go through hardships and to pass through difficulties to hazard our felves in dangerous encounters if it be for the sake of them we love or if it be in the pursuit of what we love Now these that are acted from a Principle of Faith in God and love to Christ that feel the constraints of his love lying upon their hearts what manner of persons ought they to be that make such a high profession as this 2. As your Principles are higher so your pattern is better than others they have not any of those Rules that you heard mentioned in the large explication of the Doctrine but those Rules have been exemplified in the pattern of our Lord Jesus in that blessed example that he hath given us He that saith he abideth in him ought himself also to walk as he walked 1 Joh. 2.6 to make him his pattern and to follow him in all things that are imitable true some things Christ did as God in those things he is not imitable and some things he did as God-man as Mediator in those things he can have no followers none to imitate him But some things he did as he was a holy person now what his life was such should ours be what the life of Christ was I shall only hint some few things 1. The life of Christ was the most self-denying life that ever was we read of the self-denial of Abraham and we have two notable instances of it He obeyed the Call of God and left his own Country and friends and kindred and acquaintance he went he knew not whether nor to whom yet God calls and he obeys God again calls to Abraham to offer up his Son Isaac a Child of so many prayers and a Son of so many Promises and he in whom all the Inhabitants of the earth were to be blessed yet God requiring him to offer no that Son he dares not with-hold him So we read of Moses his self-denial He refused to be called the Son of Pharaohs daughter Now the self-denial of Christ was such as the best of men were ever capable of If you consider the matters wherein he denied himself he denied himself of that glory of which no Creature was in a possibility of enjoying what was his Glory he thought it no robbery to be equal with God yet he suffered all this Glory to be obscured and clouded and was contented with it in order to the accomplishment of his Fathers designe of mercy to poor sinners the glory he left was such as no Cretature was capable of and the misery he underwen was such as no Creature eould subsist under Again the life of Christ was a pure and spotless life there was no guile found in his mouth he was sair without spot the Lamb of God without spot he was a man not only free from sinful practices but in whom there was nothing of a sinful Principle and therefore nothing could disturb him all the temptations of Satan all the allurements of the world could not prevail with him Satan when he assaulted him found nothing in him to fasten his temptations upon under the sorest of his asslictions there was found nothing in him of impatience but still he was as a sheep before the shearers that was dumb and opened not his mouth but when his Name was reproached and his person contemned and his Soul afflicted when he was
is in ability so is his love more or less bountiful It is said of Abashuerus he gave gifts becoming his magnificence so God gives gifts to his People suitable to his greatness becoming his Magnificence Jesus Christ is called the gift of God and what gift could God give greater John 3.16 God so loved the World that he gave his only begotten Son that whosoever beleiveth in him should not perish but have everlasting life He had but one only begotten Son and he gave him Rom. 8.32 He that spared not his own Son but deliverd him up for us all how shall he not with him also freely give us all things This is such a pledge of Gods bounty and evidence of his liberality that we need not doubt of the goodness of God in other things since God has given so high an instance as this God will give grace and glory and no good thing will he withhold from them that walk uprightly Psal 84.7 4. The love of God is the most firm and constant love alas we are poor mutable Creatures but God is an unchangable God whom he loves he loves to the end and that end is without end Therefore the loving kindness of God is said to be better then life Psal 63.3 and it is better then life upon this account because it lasts longer then life yea then all that in life we are made Partakers of for if a man live in God he lives better then in all other enjoyments whatsoever 5. The love of God is an Omnipotent love it is such as is able to effect his good pleasure to them that are the objects of his love Friends may wish us well but can do no more in some Cases but there is no blessing needful there is nothing that may be helpful to us but God is able to vouchsafe it in him dwells infinite fulness and power Thus you see from these five Reasons that this peculiar love of God is such a mercy that nothing but the want of this can make any of us miserable Application First If it be so that nothing can make that person miserable that enjoys the love of God then certainly God is no hard Master nor does he deal rigorously with his People when he suffers them to be afflicted Though he lets them meet with some troubles and calamities and many of them very smart ones too yet all this cannot be accounted harsh dealing because nothing can make them miserable that are in the love of God They may be under sufferings as the Apostles speaks 2 Cor. 4.8 They may be under straits and difficulties but in all these they are not forsaken we are troubled on every side but not distressed we are perplexed but not in despair Cast down but not cast off afflicted but not unhappy I say this may silence all those Cavils and hard thoughts that our corrupt Natures are apt to entertain concerning God especially in his providential dealings with his People 2. Inference is this If the love of God be such an eminent priviledge How dreadful then is their Case that are under the hatred of God What ever hath been said concerning the love God the greatest word that can be spoken of it is the infiniteness thereof that it is an infinite love Now the infiniteness of Gods hatred makes that as terrible and dreadful as the other is desireable infiniteness in God as it plainly demonstrates God to be on the one hand the best Friend so on the other hand the worst of Enemies and as it speaks his love to be the most desirable portion so of all kind of evils his hatred to be the most formidable 3. Inference is this Take notice of the folly and madness of those Persons that can be patient and quiet under the displeasure of God and can content themselves without seeking reconciliation to him and being received into favour with God Is not this the Case of many is not this the Cafe of many of us It would be well for us if we would put this question home to our own Souls you see nothing can make us miserable but only the want of Gods love the Apostle thought he had spoke enough in this one word to bear up their Spirits against the fear of all those Calamities which at that time were threatned as Persecution Famine Sword Nakedness Perils of all kinds But what shall bear up those who have no share in it since there is nothing can make us happy but this love of God there is nothing can make us miscrable but the want of it it is folly and madness in us not so much as to regard this love Why do you spend your money for that that is not Bread hearken to me saith God and your Souls shall live Isa 55.2.3 4. Inference This Doctrine of admirable advantage to the People of God under their greatest losses for whatever they may loose they cannot loose their interest in the love of God not from any excellency in themselves but the I have given you an account of that in that it is singularness of Gods grace and bounty to them and his care for them and their welfare SERMON XI Rom. 8. ult Neither height c. I Shall now go on to the 6. and last Reason of this Doctrine That this peculiar Love of God is such a mercy that nothing but the want of this can make any of us miserable Because of the admirable fruits and effects of this love in the many benefits we receive from thence it is from the love of God that we receive every mercy that we enjoy if it be but common Mercies we receive them from the love of God It is true the difficulty of this Case is to know whether common mercies are the Fruit of special love That they are from the love and goodness of God it 's clear Matth. 5.45 God caused his Sun to shine upon the evil and on the good and sendeth rain on the just and on the unjust These mercies are common mercies and that they are from common bounty that is unquestionable for as God is the Fountain of all good so the love of God is the only Motive to incline him to do good to his Creatures there is nothing in them to move him to do them good but it is his own goodness that moves him to it he is the giver and bestower of every good and perfect gift the Father of Lights Now whether you speak of common or special Mercies all are the expressions of his love common to some peculiar to others as for common mercies they are not common to his People There is a vast difference between the mercies that God vouchsafeth to his People and those he vouchsafeth to others the mercies the People of God enjoy are the special Fruits and benefits of his special love and it is that upon which we ground our hopes of mercy for the future 2. It is the love of God that makes every mercy to be