I DO intend (God willing) to shew you the freeness of the Grace of God in refe­rence to mens Employments and Sufferings, and therefore have made choice of this Scripture, wherein you have the Parable of certain Labourers in the Vineyard, the Pa­rable is propounded and applyed; pro­pounded from vers. 1. to vers. 16. For the [Page 2]Kingdom of Heaven is like unto a man that is an Householder, which went out early in the morning to hire Labourers into his Vineyard, and when he had agreed with the Labourers for a penny a day, he sent them into his Vineyard; and he went out about the third hour, and saw others standing in the Market-place; and he said unto them, go ye also into the Vine­yard, and whatsoever is right I will give you, and they went their way; and again he went about the sixth hour, and the ninth hour, and did likewise; and about the ele­venth hour he went out and saw others idle, and he said unto them, Why stand you here all the day idle? And they said unto him, be­cause no man hath hired us: he said unto them, go you also into the Vineyard, and whatsoever is right, that shall you receive. So when Even was come, the Lord said unto his Steward of the Vineyard, call the Labourers and give them their hire, beginning from the last even to the first, and when they came that were hired about the eleventh hour, they received every man a penny, but when the first came they supposed that they should have re­ceived more, and they likewise received eve­ry man a penny, and when they had received it, they murmured against the good man of the house, saying, these last have wrought but one hour, and thou hast made them equal to [Page 3]us that have born the burthen and heat of the day. But he answered one of them, and said, friend I do thee no wrong; didst thou not agree with me for a penny? take that thine is, and go thy way; I will give unto this last, even as unto the first: Is it not lawful for me to do what I will with my own? Is thy eye evil, because I am good? so the last shall be first, and the first last; because many are called, but few chosen.

And thus far the Parable goes, to shew that all is of free Grace, both for service and for suffering. Now if you mind the first Verse of the Parable, you will find it brought in with a for. For the Kingdom of Heaven is like unto a man, &c. The for­mer Chapter saith, For we have forsaken all to follow thee, and what shall we have. But Jesus saith, he that hath forsaken Father or Mother, Wife or Children, Houses or Lands for my sake, shall receive a hundred fold, and inherit eternal life; and they that are last shall be first, and the first shall be last.

Thus shall it be in suffering, many that are first shall be last; and so it shall be in service, in employment and in labour. For after he had spoken this Parable of the La­bourers, he concludes the last shall be first, and the first last; concluding for suffering and for service: and he gives the Reason [Page 4]of it from our Election; for many are cal­led, but few chosen: and shews the grounds of it, that it is of free grace, the first shall be last, and the last first. So that as to ser­vice, and as to suffering, all is of free grace. Now take these words as they are in rela­tion to the former, and they will afford us this Doctrine:

Doct. That there is much of the freeness of the grace of God, laid out both in our ser­vices and sufferings.

Free grace in the matter of our services and labour, and free grace in the matter of our sufferings. The first shall be last, and the last first: for many shall be called, but few chosen.

For the prosecution of this Doctrine, I shall

First, Labour to shew you, That it is a great mercy to be used for God, and by God, either in a way of service or suffer­ring for his Name.

Secondly, That there are some that God doth especially single out to serve him, or to suffer for him.

Thirdly, That it is the free grace of God, that one serves above another.

Fourthly, I shall shew wherein this free [Page 5]grace of God doth appear or shine forth in the matter of our employment and suf­ferings.

Fifthly, I shall shew, why God will or­der and dispose of our services and suffe­rings in the way of free grace, or free love.

First, I say, it is a great mercy to be used for God or by God in the matter of service or sufferings, it is a great mercy to be employed in any work for God. For,

First, The more serviceable any man or woman is for God, the more they honour God; and the more they honour God, the more will God honour them: when I te­stifie of any excellency in God, then I honour God: when God testifies of any honour in me, then God honours me; as now when God calls me to any service, then God testifies an excellency in me, then God honours me: when a Governour puts any honour upon a common Souldier, he calls him forth to special service: so it is an honour for a man to be serviceable to God. This was the honour of Moses, Moses the servant of the Lord: and when the Holy Ghost puts an honour upon Da­vid, he sayes, The Psalm of David the ser­vant of the Lord: Not the Psalm of David the King of Israel, no, the Psalm of David [Page 6]the servant of the Lord. So in the New Testament this was Pauls honour, Paul the servant of the Lord. Now is it not a great honour to honour God, and to be owned by God? Thus it is with them that serve the Lord.

Secondly, The more serviceable any man is for God in his Generation, the more apt God is to accept of his work, though there be failings in the work: observe what great failings there was in Aaron, yet God accepted of the work.

Thirdly, The more serviceable any man is whilest he lives, the more comfortably he will dye, when he comes to dye: what is a mans comfort upon his death­bed, but that according to his measure he hath served God? saith Christ, Glorifie me Oh Father, for I have done the work that thou hast sent me to do. And so it is a mans comfort to do the work that God gives him to do; yea, it will be his com­fort at the day of death.

Fourthly, The more serviceable any man is whilst he lives, the more he shall speak when he is dead: there are them that being dead yet speak: why, what speaks Abell, but Faith, good Works, good Examples? He offered a better Sacrifice than Cain, he was truly serviceable to [Page 7]God in his day, and now he speaks when he is dead; Thus Abell did, and thus it is with a serviceable man. Look how it is with a wicked man that is serviceable to the Devil, and that writes wicked and wanton Books that speak when he is dead; so is it with a man that is serviceable un­to God. This honour is in the service of God above all others; and to say no more, this is the thing that is desired more in some respects, than the enjoyment of Heaven, I desire (saith the Apostle) to be dissolved, and to be with Christ, which is best of all: yet nevertheless for your sakes, and the service of the Churches I desire to live. So that I say in one respect this is more de­sirable than Heaven; for no such work is to be done in Heaven. And is it not a great matter, very great to be serviceable unto God, to be used and employed by God either in service or suffering?

Secondly, As it is a great mercy to serve for God, so is it not a great mercy to suffer for God: to be called out to suffer for the Name of Christ? For saith the former Chapter, We have forsaken Fa­ther and Mother, Wife and Children, Houses and Lands for the sake of Christ; but saith Christ, he that forsakes so much for me, shall receive a hundred fold, and eternal life; yea, [Page 8]he that suffers for me, shall reign with me. You carry a burthen, but Christ carries the heavy end, and you have communion with Christ also thereby; and thereby also your heart shall be filled with comfort, yea, even the comfort of the Holy Ghost: the Spirit of God dwells in every believer; and that man that suffers for God, the Spirit of God rests upon him, as the Dove rested upon the Earth: and so saith Peter, the Spirit of God and of glory resteth in you. A man is never more glorified, than when he suffers for God: remember that: When our Saviour Christ was upon the Cross, he was then glorious before the eyes of Heaven, and never more glorious than then; for now is the Son of man glorified: so may you say when in sufferings, Now am I glorified: Oh, the glory of a Chri­stian! Nay, sayes the Martyr when going to the Stake, Now I begin to be a Christian. And thereby he is assured of eternal life and salvation. Our present light afflictions (saith the Apostle) works an eternal and exceeding weight of glory. And sayes our Saviour, If ye be reviled and reproached for my sake, happy are you. And if you look into Philip. 1.28. you will find, that suf­ferings are an evidence to us. Thus now you see, it is a mercy, yea, a great mercy [Page 9]to suffer for the Name of Christ. That is the first thing.

But then Secondly, There are some that God doth graciously single out to service, or to suffer for him; this honour all the Saints have not, but some God doth gra­ciously single out not only to service, but to suffer for him. Now there is a provi­dential service, and there is a mercenary service; there is a judicious service, and a gracious service; some that God doth single out graciously: possibly a man may be providentially used in the service of God; thus Naaman had a servant in his house, that was providentially made use of for his Conversion. So I say, a man may be made use of providentially, and also mercinarily and judiciously: so the Devils have been; Whom shall I send to be a lying Spirit in the mouth of the Pro­phets? Send me, and he went. This is a judicious service: and thus the Devils do serve for wages; and them also that are the Instruments of the Devil: Persecu­tors are judicious servers; they are them that make clean the dishes: so that I say, there are them that may serve God pro­videntially, mercenarily and judiciously. Providentially, and so all the creatures serve him. Mercenarily, so they served [Page 10]him that said, Lord, Lord, have we not done many wondrous works, yet Christ sayes he never knew them, depart from me. And then there is a Judicious Service, as when God gave licence and power to destroy the ten Tribes: but then, as there is a Providential service, a Mercenary ser­vice, and a Judicial service; so there is also a Gracious service; There are some that God doth graciously single out to serve him, and to serve him in suffering for him. Did not God graciously single out Caleb to serve him? For it is said, he fol­lowed God fully: and did not God in the New Testament single out Paul? Go thy way to Ananias, Acts 9.6. And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said, arise, go into the City, and it shall be told thee what thou shalt do. So I say, God doth graci­ously single out some, not only to serve him, but to suffer for him.

Thirdly, What is it that makes the dif­ference, that some are employed in the work and service of God, when others are not? It is only the free grace of God. It may be, you may think it is from men, that the providential hand doth fall upon one more than upon another; or that it is the will of men to single out whom they [Page 11]will for sufferings; but it is only the free grace of God. Look what the So­veraignty of God doth in a way of judge­ment and affliction, that the free grace and love of God doth in a way of mercy. As now, suppose two men be together in a transgression, one is singled out to judge­ment, the other is not: Why? The Sove­raignty orders it so: Think ye that they on whom the [...] [...]f the Tower of Siloam fell, were greater sinners than others: No: a man may be wrapt up in great afflictions and calamities as Job was: and why so? It is the Soveraignty of God, I will do what I will with my own: so look what Gods Soveraignty doth in a way of judgement, the same the free grace of God doth in a way of mercy. Oh! Is it not a great mercy to be singled out to suffer for the name of Christ, Phil. 1.29. Ʋnto you it is given, not only to believe, but to suffer for Christ. So I say, it is not only to believe, but to suffer: and so God doth graciously choose some and not others for this great work.

But Fourthly, Wherein doth the free grace of God shine forth and appear in the matter of our services and sufferings?

I answer, In many things: Will you be­gin with your own employments? What is [Page 12]reason one man is called forth to an em­ployment, and not another? It is only the free grace of God. What is the reason one man hath success in a work, and not another? It is only the free grace of God. But to clear it the more unto you; the more unlikely any person is to serve or suffer for God, the more the free grace of God shines forth in that person. Now who are those that God doth generally make use of in his service, but those that are the most unlikeliest persons? As now will you instance in matter of mens places, Estates, Callings; there was two servants concerned in the conversion of Naaman, the servant of the Prophet, and Naamans own servant: Who is most likely now? certainly the servant of the Prophet; yet you see the other doth it: so that I say, the unlikeliest oftentimes God makes use of; which is to shew forth the freeness of his grace: Will you instance in the matter of ability as to the Ministry, who more unfit and unlikely to be used in the Gospel, than a company of Fishermen, poor Fishermen? for it is said, they per­ceived they were unlearned, and yet you find them made use of by our Saviour for the promulgation of the Gospel. Will you instance in the matter of free grace? [Page 13]Who was so commended as Nathaniel that ca [...] to Christ? Behold an Israelite indeed, In whom there is no guile. Who more un­likely to be used in Gods service than Paul? Was it likely Paul should bring any honour to God, who was whipt and scour­ged up and down Town like a Malefa­ctor? yet this man preached: and do you think he was like to do any good by his preaching? yet you find it is said, he did more than they all; and God blessed his Ministry, and he converted the Gentiles. Why is this but to shew that God will make use of them that are most unlikely to do him service: For they that are first shall be last; and this only to shew the free­ness of his grace.

But wherein doth the grace of God ap­pear as to our sufferings? for the great thing is to stand our ground: To this I answer;

First, Is it not a great mercy, that the great God of Heaven and Earth should call us worms to bear witness to his Name, his great Name, yea, to suffer for it.

Secondly, Is it not a great mercy and favour, that God will take notice of all the injuries that are done unto them that suffer for him, as done unto himself? I know thy works (saith God) do men jeer [Page 14]thee and reproach thee for the sake of Christ? then happy art thou. What wrong is done unto them that suffer for God, he takes it as done unto himself: So that I say, it is a great mercy and fa­vour, that the God of Heaven should take those injuries as done unto himself, that are done unto us. Nay, (saith God) I will give you a mouth, and tell you what you shall speak when you come before men. Take no thought for what you shall speak, for it shall be given you.

Thirdly, Is it not a great mercy, that your hearts shall be filled with joy in the midst of sufferings? They went away rejoice­ing that they were counted worthy to suffer.

Fourthly, Is it not a great mercy, that some shall stand, that are likeliest to fall, when others fall, that were likely to stand?

Fifthly, Is it not a great mercy, that those whom the adversaries think shall dishonour and marr the work of God, that they should bring more honour to God, and suffer more powerfully and strongly for him than others, and that they should be used most for God?

Sixthly, Is it not a great mercy, that when God seems to have most displeasure against us, his Love should be then most [Page 15]set upon us, as it is in sufferings? Who would but think, that when we are given into the hands of wicked men, it is from the displeasure of God against us, when yet it is from the free grace and great love of God unto us?

Seventhly, Is it not a great mercy, to consider, that what is our greatest misery seemingly, that that should contribute to our greatest mercy? Thus it is in our suffe­rings for the Name of God: You see what great and wondrous things were done by the death of Christ; and so also what wonders were done by Joseph in Aegypt when he was sold thither by the maliti­ousness of his Brethren; It is the way of God unto his people, that the more others work to do them harm, the more God doth order it to prove for their good; which is only from the free grace, love and favour of God. We never did any work yet, but free grace paid us for it: even the work of suffering, God payes us for that: He was a Preacher to day, yet carried to Prison, that paid him for it. Yea, Christians are paid for the work they never did: and what is the Reason of it, but only the free grace of God. Thus you see wherein the free grace of God appeares and shines forth.

Fifthly, Why will God carry on the work of our services and sufferings in the way of free grace? Why, God will order our employments and sufferings in a way of free grace, that we may not be proud of them: We are apt to be proud of our employments and sufferings, and there­fore God will carry on his work so, as that he may keep us from the sin of pride and haughtiness, when we shall consider it is the free grace of God to single us out to service or sufferings. Why should we be proud? God loves to confound the wicked and ungodly in the world, by making those that are the most unlikely, to be serviceable to himself; and by orde­ring their services and sufferings in a way of free grace. This God doth to confound the Wisdom and Reason of worldly men. Many are called, but few chosen. God hath set the weak to con­found the strong. Again, God doth di­spose of his work in a way of free grace, that none may be discouraged from his service, or suffering for him. If none but great, and mighty, and holy men were to be used in Gods service, then the weak would be discouraged and de­spised, and we should be ready to say, I am not worthy. Now God doth so or­der [Page 17]and dispose of his work, as not to dis­courage the weak, but to give encourage­ment to all. Well then if so, A word for Application. Is this a Truth that we have heard, that all that God doth either as to the ordering of our services or sufferings is in a way of free grace? What have we then to say, but as Job, The Lord gives, and the Lord takes away; blessed be the Name of the Lord? You say, that God chooses whom he pleases to serve him, or to suf­fer for him; and that it is out of free grace: if so, why should not all suffer? But you hear it is not all, but some, that God doth graciously single out to suffer for himself.

But here some may say, I am weak, and do not any work for God.

But give me leave: Is Family work no­thing? The Apostle insists much upon that in his Epistles, he calls much upon Parents, Children, Masters, and all to do their du­ty. Reformation work is a great work, or else the Apostle would never have spoken so much of it, and exhorted so much to it.

Secondly, Is it nothing to do the work of your generation? to do the work that is suitable unto your condition? All men are not called to all works: there is a [Page 18]peculiar work to every man. Now is com­forting work nothing? Is supporting work nothing? Is relieving work nothing? This comforting work it is Angelical work. Is it nothing to improve the Ta­lent that God hath given thee? This will be the great Question at the day of Judge­ment, Faithful, or not faithful? There are none but have Talents more or less, which they must then answer for.

But you may be ready to say, I have no work. That is a mistake; for there are none but have work: therefore look unto that which is your work.

But you may say again, Though I have work and service, yet my service may be a judicious service, or a mercinary service, or a providential service: Now how shall I di­stinguish my service, Whether it be a provi­dential, a judicious, a mercenary service, or whether God hath graciously singled me out to serve him in a way of free grace and love?

In answer to this, take these two or three things.

First, If it be a work or service given you by free grace, then God will lead you more and more, and bring you to be ac­quainted with the design of his work. When Peter was called to open the door of the Temple, at first he did not know [Page 19]the design, but afterwards he was told it. So thus it is with thee: If God do call thee to work, he will acquaint thee with the design of the work.

Secondly, If you serve God in a way of free grace, then you will be contented with your work: yea, you will be content­ed to be used for God, to be laid out for God, you will say, I am contented, be­cause God hath called me.

Thirdly, When God doth make use of a man in a way of free grace, then that man doth not make any great bargains for himself: they that serve God any other way, will make great bargains for themselves, make use of his service to en­crease their estates: But now they that serve God out in a way of free grace, will not do so. Therefore now you that are at work, do you pocket up at work? Do you make great bargains for your selves? If so, this is no free grace work.

But you will say, I am afraid I do not serve God in a way of free grace, because I have no success in my work. But you may observe in the Scripture, that sometimes a man may be called to work by free grace, and may have success at the beginning, as Joseph had ma­ny years, and yet the success may leave him.

As now there are them that preach many years, and never convert one soul, yet this should not discourage them; for free grace may call you to a work, and yet you may not find that success in it which you expected.

But then again, here is the great Questi­on yet behind; Suppose God doth deal with the children of men in a way of free grace and love, then what is my duty, and what shall I do, that I may so serve and suffer, as to serve and suffer under the conduct of free grace?

In answer to this, you may take it in these following particulars.

First then, if you would serve and suf­fer under the conduct of free grace, then serve your call fully; and go to the ut­most of the thing called unto, leaving God to do his work: Do your work to the utmost, and leave God to do his. When God called Joshuah to do a work fully, and he did it, God shewed mercy to him, and to his posterity after him: And so when John was called to a work, and he did it by halves, God blew upon him, and upon his posterity after him. Therefore I say, when God calls us to a work, let us do our work fully, and leave God to do his work.

Secondly, If you would serve God un­der the conduct of free grace, then when you find any warmth or heat upon your affections, take the hint of this opportuni­ty for the doing of that work God calls you to.

Thirdly, If you would serve God un­der the conduct of free grace, then do not envy others that are more employed, that have better success, and are better paid than your selves: observe how it is with two Servants in a great Shop, the one at one end, the other at the other end; the one may take more money than the other, yet they do not envy one another: and why? but because they both serve one Master. Thus it should be with the Saints and servants of God, they all serve one Master; and therefore one should not envy another, because he is more employ­ed, or hath better success.

Fourthly, If you would serve God under the conduct of free grace, then be sure you do not serve for wages: be not mercina­ry in your service. It becomes those that serve under free love to be very free in their service: saith one, I have been wrought upon by my Neighbour, and ever since I have endeavoured to do him good. Now it is God that hath wrought upon [Page 22]us by his free grace; and if so, let us free­ly serve him, and labour to do him all the honour we can. When the Prodigal first thought of returning home unto his Fathers house, he saith first, Let my Father make me as one of his hired servants. This was a Legal expression; I will be hired, Let him make me as one of his hired servants; but when he saw his Fathers love, he talked no more of his hired service. Inheritance is not of the Bond-woman, but of the free. I do confess indeed, it is not unlawful to look unto the recompence of reward: yea, it is lawful for us to do it. But now do you desire to serve under the conduct of free grace, then look not for wages; do not do as an hireling, as the labourers of the Vineyard: no, do it freely in a way of love, thankfulness and believing.

Fifthly, If you would serve under the conduct of divine love, then serve God with fear upon the account of his good­ness. Work out your salvation with fear and trembling, for it is God that worketh in you both to will and to do of his good pleasure. If you do serve and work, then fear up­on the account of Gods goodness to you.

And to conclude this Application: If you would serve as those that serve under [Page 23]the conduct of free grace and love; then have a care that in all your workings you depend upon nothing but the free grace of God in reference to your call: and if so, why then should you not willingly suf­fer for the Name of Christ? would you know whether you are called to suffer? why, this is a certain Rule, when the case is so with you, that you must either suf­fer or sin.

But then a second word of Application may be this. Is it so, that so much of the free grace is laid out in reference to our services and sufferings? Then First, Let us freely and willingly suffer for the Name and Cause of Christ.

Secondly, Is it so, that so much of the free grace of God is laid out in reference to our services and sufferings? then why should we not be contented with our sufferings; not only contented in suffe­ring, or contented upon suffering, but contented with sufferings: Our Saviour tells us, that they that will be his Disciples must deny themselves, take up the Cross and follow him: Not only take up the Cross, but follow him; yea, and deny themselves. Some will deny themselves in this or that, but will not take up the Cross: but saith our Saviour, If any man will follow me, let [Page 24]him take up the Cross and follow me. Thus now, if Christ calls us to suffer, let us suf­fer freely, because his grace is free.

Thirdly, If you would serve under the conduct of free grace, then take heed of any Legal therefore upon your sufferings, Matth. 9.27. Then answered Peter, and said unto him, behold, we have forsaken all and followed thee, what shall we have therefore? This was a Legal therefore; Christ answe­red and said, You shall have your reward, but many that are first shall be last, and the last first. The only way to take away this Legal therefore, is to look more and more upon the free grace of God either in your services or sufferings for him; for thus all must do, that either serve God or suffer for him, under the conduct of free grace: Do you desire to serve God ei­ther as to employments or sufferings un­der the conduct of free grace and love? then look more and more upon his free grace, and depend upon it in reference to your call, in reference to your assi­stance, in reference to your dependance, and in reference to your reward, seeing all is of free grace, bless the name of the Lord. Thus it is both in suffering work, and in service, the first shall be last, and the last first.

Therefore as you would desire to serve or suffer under the conduct of free grace, rejoyce and bless God for his free grace; remember this, that whether we serve or suffer, it is of free grace.

Thus you see how the free grace of God shines forth both in our services and suf­ferings; Is it not Lawful for me to do what I will with my own, is thine eye evil because I am good, so the last shall be first and the first last, because many are called but few chosen.

HAving already treated of the free­ness of the grace of God in reference to our Imployments and sufferings; I do intend to shew you also the freeness of the grace of God, in reference to our Comforts and Consolations; and this Text you see saith, God hath given us Everlasting Consolation, and tells us sur­ther, that God hath given us this everlast­ing Consolation through grace.

Therefore without any further expli­cation, you see that free Love is writ­ten [Page 27]upon all our spiritual Comforts. For what is more free than gift? Now our Lord Jesus Christ himself, and God even our Father hath given us everlasting Consolation and hope through grace; Therefore it is by the grace, by the free grace of God, that we are truly comforted:

There is much of the freeness of Gods grace and love laid out in our spiritual comforts and consolations.

For the opening of this Argument.

1. I shall shew you that it is a great mercy to be truly Comforted.

2. That it is possible for Gods own people, to live a great while without any considerable Comfort.

3. That it is not in the power of any Creature, or any thing on this side God or Christ, to comfort a poor distressed drooping soul.

4. That when God doth give or be­stow comfort upon any, he gives and be­stowes it in a way of free grace.

5. To shew wherein the grace and love of God is manifested, in the matter of our spiritual Comforts.

6. Why God will deal with us in the way of free grace and love, in the mat­ter of our comforts.

7. When a man may be truly said to [Page 28]be comforted in a way of free grace and love.

8. What a poor drooping soul must do, that he may be truly comforted in a way of free love; and in case he be so com­forted, what returns he should make. Of these in order.

First, I say it is a great mercy to be truly comforted: For it is a promised mer­cy, and promised mercies are no small mer­cies; now this is a mercy promised, Mat. 5.4. Blessed are they that mourn, for they shall be comforted.

Secondly, As this is a mercy promised, so it is the proper birth, fruit, and ef­fect of the holy Ghost, Gal. 5.22. But the fruit of the spirit is love, joy, peace, long suffering, gentleness, goodness, faith. Joy and peace are the proper fruits of the holy Ghost, and therefore no small mercies.

Thirdly, As this comfort is the proper birth, fruit, and effect of the holy Ghost; so it is the main part of the Kingdom of God, Rom. 14.17. For the Kingdom of God is not meat nor drink, but righteousness peace and joy in the holy Ghost. It is a main part of the Kingdom of God, and if so, no small matter.

Fourthly, This comfort is reward also, [Page 29]as well as a main part of the Kingdom of God. Comfort and Joy in the holy Ghost is both duty and reward; so it is promised in the forementioned Scripture, Matt. 5. Blessed are they that mourn, for they shall be comforted; and if so then sure­ly it is no small thing.

Fifthly, As it is duty and reward, so it is that grace whereby you are inabled to read your other graces. When a man is under great Temptations, Sorrows, and Afflictions, it is a hard thing to read his graces; but now this helps us to read our Graces: some will say they cannot read their graces, they lie at the bottom; As to explain it, take this plain compa­rison, There are many Fishes in a Fish­pond, but now in rainy and foul wea­ther the fish lye all at the bottom, and are not to be seen; but in fair weather the fish swim and are visible: So if it be foul weather upon a soul, if it be dark and gloomy weather, the soul cannot read his graces; but now when God shines upon him, then he is inabled to read them, yea though his graces lye at the bottom as I may say, yet the poor soul is abl [...] [...]o read them, and if it be so, it is no small thing, 'tis no small mat­ter to read our graces, our other graces.

Sixthly, As it is that grace whereby you are inabled to read your other graces, so it is that whereby you joy in all good things. Grief and sorrow streighten the soul, streighten the heart, but joy and comfort dilate the soul, widen and open the heart. Psalm 119.32. I will run the way of thy Commandments, when thou shalt enlarge my heart.

Seventhly, As by this grace you are in­abled to joy in all good things, so it is also that grace, whereby you are inabled to bear up against every evil thing; to bear up under all afflictions: Are you reproached? by this comfort you are inabled to bear up against reproaches; for saith the Apostle Peter, If you be re­proached for the name of Christ, happy are you: Are you reproached? Comfort will turn that to your benefit and blessing: Are you persecuted? Blessed are you when men shall revile and persecute you, rejoyce, &c. Are you not only persecuted but beaten too? Comfort will bear up your hearts under all stripes, and afflictions; for we find Paul and Silas sung in the Stocks: well but this is not all.

Eighthly, This is that grace that will strengthen and establish you in the good waies of God. Mark how they go to­gether [Page 31]in 2 Thess. 2.16, 17. Now our Lord Jesus Christ himself, and God even our Father which hath loved us, and hath given us everlasting consolation, and good hope through grace, comfort your hearts, and stablish you in every good word and work. Comfort and establishment go together, and if it be so, it is no small matter.

Lastly, This is that grace that will give a beauty and lustre to your pro­fession. The comforted Christian is the truly beautiful Christian. If a man have never so much beauty in his face, yet if his face be wrinkled with grief, and blubbered with tears, the beauty of his face is not seen; but when joy and comfort comes, that wipes off all, and his beauty then is seen. So here, comfort doth not only take away reproach from your profession, but it gives a lustre, a beauty to your profession; the comfort­ed Christian I say is the truly beautiful Christian; and if so, surely it is a great mercy to be truly comforted.

That is the first thing in general, that it is a great mercy to be truly comforted.

2. As it is a great mercy to be truly comforted, so it is possible for Gods own servants and dearest children, to live a long time without any considera­able [Page 32]comfort, any fundamental comfort, their hearts may faint; My heart and my soul fainteth saith the Psalmist: and you know how it was with Daniel, Dan. 10.17. You may see how he was bowed down, he complains there was no strength remained in him, till there came one and touched him, and set him upon his legs again: a good man may faint and want comfort, and all the former comforts that he hath had may be Eclipsed. Restore to me the joy of thy salvation, Psalm 51.12. saith David; his glory and comfort was eclip­sed: yea possibly a gracious soul may live a long time without comfort; How long wilt thou forget, yea forget me O Lord, what for ever? Psalm 13.1. I say a man may live a long time without any consi­derable comfort. There is a time when God will try his people; and see whether they will take comfort from his hand, or from another hand; it may be it may be so with you sometimes: God may try, whether you will wait upon him, and be­lieve in him, and rest upon him for com­fort.

3. As a man may live long without comfort, so it is not in the power of any thing, on this side God and Christ, to give comfort to a poor drooping soul: [Page 33]this is the Lords prerogative. I am the Lord that comforteth. This is his name. Father of mercies, and God of all comfort and consolation; and 2 Cor. 7.6. Never­theless God that Comforteth those that are cast down comforted us, &c. It is Gods prerogative only, to do it, comforting work is creation work; it is not in the power of the creature, but of the Crea­tor. Isa. 57.19. I create the fruit of the lips, peace, peace to him that is afar off, and to him that is near saith the Lord, and I will heal him. It is Gods work to com­fort, and not in the power of any other; Man may be instrumental to comfort, but it is none but God alone that can do the work.

But some may object and say, can none but God alone comfort?

No none but God alone can rate off Satan. If a great dog, or mastiff be wor­rying a child or a sheep, a stranger comes and strikes him, and calls him off, but the dog takes no notice of him; but when the Master comes, he rates him off presently; none but the Master can do it. So here it is none but God that can rate off Satan from worrying the poor droop­ing soul, when it is under temptation, none but God the Master: It is not in [Page 34]the power of any creature, but in the power of God alone; it is in the power of none but the third person in the Trinity, the spirit of God: what needed the third person in the Trinity to have come into the world as he is now, if any other could comfort. As none can redeem but Christ the second person of the Trinity; because the second person came from Heaven on purpose to redeem. So none can comfort but God, and his spirit; because the third person came from Heaven to do it, there is none but God alone that can comfort a poor soul.

That is the third particular.

4. When God doth bestow comfort, he bestows it, and gives it in a way of free grace, in a way of free love, and grace. See but how they go together in the Text, Who hath given us everlast­ing consolation through grace. I will give you one Scripture more to prove it, and consider it well, Job. 33. you have there the draught of a mans Conversion. First, he goes on in his sin; and all on a sudden God gives in a word to him at 14, 15, verses. For God speaketh once, yea twice, but man perceiveth it not: In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon [Page 35]the bed, Then He openeth the ears of men, and sealeth their instruction, and then the soul is filled with horror of conscience, as in verse 19. He is chastned also with pain upon his bed, and the multitude of his bones with strong pain. And when God hath done thus, then he justifies him, and gives him faith, and shews him true righ­teousness, as in verse 23. If there be a messenger with him, an interpreter one among a thousand, to shew unto man his up­rightness; This is justification, and when this is done, then the Lord comforts him, as in verse 25. His flesh shall be fresher than a childs, he shall return to the days of his youth. You see God comforts him in a way of free love; and in the 26. verse He shall pray unto God and he will be fa­vourable unto him, and he shall see his face with joy, for he will render unto man his righteousness. God comforts in a way of free love, he comforts how he pleaseth, and as far as he pleaseth; but whensoe­ver he comforts, it is still I say in a way of free love. You may see it in Isaiah 65.14. It is said, Behold my servants shall sing for joy of heart, but you shall cry for sorrow of heart, and shall howl for vexation of spirit; and thus also saith the Lord in the former verse; Behold my servants [Page 36]shall eat, but ye shall be hungry, behold my servants shall drink, but ye shall be thirsty; behold my servants shall rejoyce, but ye shall be ashamed. God comforts whom he plea­ses, and as far as he pleaseth, and it is all free, out of free love; John 14.20. At that day you shall know that I am in my Father, and you in me, and I in you: and at verse 16. And I will pray the Father, and he will give you another comforter, that he may abide with you for ever. This work of comforting is properly the work of the Holy Ghost; and the Holy Ghost breathes as the wind, where it listeth; and therefore I say comforts whom and how he pleaseth, and all in a way of free love and free grace. That is the fourth particular.

5. Wherein is the love, the free love of God manifested to us in the matter of our comforts? I answer in many things.

I will pitch but upon three only.

1. The greater he is that giveth, and the greater the thing is that is given, and the lesser or meaner the person is, that the thing is given unto, the more free is the love of him that gives and be­stows the thing. Now this comfort and consolation is a great thing, it is a very great matter, it is a birth of the Holy [Page 37]Ghost: Is that a small thing? It is part of the Kingdom of God: Is that a small matter? It is both duty and reward: Is that small? It is that which exceeds all the Joy of the world: Lift up the light of thy countenance upon me: Thou hast put more gladness into my heart, more than in the time that their oyle and their wine Increa­sed, Psalm 4.7. Ask a poor drooping soul, and he will tell you that it is a great thing, for it comes from a great God. Isaiah 57.15. For thus saith the high and lofty One, that inhabiteth eternity, whose name is holy; I will dwell in the high and holy place, with him also that is of a con­trite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite Ones; Unto that soul that trem­bles, unto that soul will God bring com­fort, and will be nigh unto him. Now if a Prince should rise from his Throne, to come and help up a poor fallen Crip­ple; would it not be looked upon as an act of very great favour: Yet thus God does, when he comes to comfort, the great high and lofty One, comes down from his Throne, as it were to lift up a poor drooping soul: O what free grace is this! But,

2. The more God doth cross hands, [Page 38](understand me) the more I say that God doth cross hands in the matter of our comforts, the more doth the free grace of God appear in our comforts; when Jacob blessed Josephs two children, he crost his hands, and he laid his right hand upon the younger, and his left hand upon the elder; not so father says Joseph; now what doth this shew but only the freeness of his love; and so if God shall cross hands in the matter of our comfort, what doth this argue but the freeness of his love, and grace; and God doth sometimes do thus when he comes to com­fort, he doth cross hands. Sometimes two men have been in the same transgres­sion, and the one hath been comforted, and the other not: what shall we say of Peter, and of Francis Spira. Spira having professed the Truth, and being called to witness to it, did deny it; so did Peter, he denied Christ, yet Peter was comfort­ed, but Spira never comforted, but lay despairing and roaring out to his death, I am a reprobate, I am a reprobate, no hope for me, no hope for me; Peter was com­forted, Spira was never comforted: What do you think of David and Cain, Cain murders his brother Abel a godly man; David murdered Ʋriah a godly man too: [Page 39] Ʋriah had been with him in all his trou­bles, and was a very good man, but though David was an adulterer also, yet a messenger is sent to him that says, thy sins are forgiven thee: but Cain not com­forted, but driven out from the presence of the Lord. So that I say there may be two in a transgression, and the one may be comforted, and the other not. Look into the Scriptures, and into your own experiences, and you will find great sin­ners comforted, and lesser sinners not comforted, and great sinners converted and comforted sooner than others. Za­cheus was a great sinner, and yet was com­forted: the Jaylor was a great sinner, and yet comforted; and yet many that have walked very closely with God, have not been comforted. Psalm 88.15. Hemau complains sadly in verse 14. Lord why castest thou off my soul, why hidest thou thy face from me: I am afflicted and ready to dye from my youth up: while I suffer thy terrors I am distracted; and yet he walk­ed close with God, as you may find in the former part of the Psalm. Yet we find sometimes (I say) the greatest sin­ners converted and soonest comforted. Now what is this but crossing of hands in the matter of our comforts, and this [Page 40]is only to shew forth the freeness of the grace of God; and the free grace and love of God is most abundantly, most eminently manifested to the soul by this crossing of hands.

3. The more unbelieving any man is that is comforted, the more doth the freeness of the grace of God appear. Dearly beloved Brethren, it is with our consolation, as it is with our justificati­on, and our sanctification; when God comes to justifie a man he finds him un­godly, yet He justifies the ungodly, and not only the ungodly, but the unbelie­ving also; and therefore the Lord said, Go and compel them to come in; They were unbelieving persons, yet God calls them: And so it is also in the matter of our sanctification; when God comes to sanctify men, He finds them unwilling to be sanctified; but as God justifies them though unwilling, because he doth it freely; so He sanct fies them too though unwilling, because he sanctifies freely: And so it is also in the matter of our com­forts; when God comes to comfort, he finds the soul unwilling many times, my soul refused to be comforted saith the Psal­mist Psalm 77.2. and so again, Remember the word unto thy servant, upon which thou [Page 41]hast caused me to hope, Psalm 119.49. I was unwilling, but thou causedst me to hope whether I would or no. When God comes to comfort, He doth it though men are unwilling to be comforted: It is very strange that it should be so, and yet such is the unbelief of mens hearts, that as before conversion they are un­willing to be turned, so after conversi­on they are unwilling to be comforted. Now this is that I say, that the more unwilling any man is to be comforted, yet if God doth comfort him, the more free doth the grace of God appear in it; God doth comfort though souls are un­willing: O the freeness, the freeness of the grace of God, in the matter of our comforts. Thus you see how and where­in the free grace of God appears, and is manifested in our spiritual comforts and consolations. That is the fifth parti­cular.

6. Why will God deal with us in a way of free grace, in the matter of our comforts and consolations? would it not be better in a way of settlement, in a constant way; would not that be best? No, take notice of this, that there is no way to make a mercy sure like this; I know no mercy that is so sure, as that [Page 42]which is wrought and given in a way of free grace, and free love, they go toge­ther in the Text; Everlasting Consolation through Grace: The only way I say to make a thing sure, is to receive it in this way, in which God gives it, that is, in a way of free grace. Pray tell me, did not God chuse David freely, and his house? Yea, it was freely in opposition to the house of Saul, 2 Sam. 6.21. Says David to Michal Sauls daughter, It was before the Lord, which chose me before thy Father, and before all his house; to appoint me ruler over the people of the Lord, over Israel, &c. God chose him freely, also in opposition to his own brethren: And was not his house sure; the covenant was sure: 2 Sam. 23.5. Although my house be not so with God, yet he hath made with me an everlasting covenant, ordered in all things and sure, for this is all my salva­tion and all my desire. God hath made me his chosen, and his mercies to me are sure; God will deal with us in a way of free grace, that our mercies may be sure; By grace ye are saved, and if so, what a comfort is it that God will so order and dispose of it that we may be sure of it, and depend upon it; for God will have us depend upon him for our spiritual [Page 43]comforts, and what will make us more depend upon him, than to know that he gives all in a way of free grace; we must depend upon God both for our spi­ritual and our outward comforts, seeing what He doth He doth freely; we must freely depend upon him for comfort. But,

7. When may a man be said to be tru­ly comforted in a way of free grace? I cannot deny but I am comforted (saith a poor soul) but I know not whether it be in a way of free grace and free love; now how may I know that I am comforted in a way of free grace.

I shall speak to this Negatively and Af­firmatively.

First Negatively, There is a comfort that is the daughter of time; a man or woman is sorrowful, but time wears it out, time comforts him; this comfort that springs from, and ariseth out of time, is not true comfort; neither is that man truly comforted by free grace. But when the soul is truly comforted in a way of free grace, then he is comforted by the Holy Ghost, the Holy Ghost bear­ing witness that he is the Child of God.

Secondly, There is a comfort that ari­seth from the satisfaction of a natural [Page 44]conscience: A man knows by nature, that there is a God, and that this God is to be prayed unto, and therefore he prayes accordingly; and when he hath done, his natural conscience is satisfied, and he is then comforted; but no [...] if a mans comfort arise only from this, [...]m the satisfaction of a naturall conscience, that man is not truly comforted; for he that is truly comforted, is comforted by joy in believing: in whom believing ye rejoyce, Rom. 15.13.

Thirdly, There is a comfort that ari­seth from a mans non-attendance to his own condition. Men may be comfort­ed. Why? Because they never look into their condition, how it stands between God and their souls: There is a com­fort arising not only from a mans con­science, but from the non-attendance to his own condition, and hereupon he is secure: but this is not the comfort that ariseth from free grace and free love.

Fourthly, There is a comfort that doth arise from the use of the creature, men are troubled in their minds, and they run presently to the Tavern, to their Musick, or merry Company to put it off; and so it may be are comforted: but if a mans comfort arise only from the crea­ture, [Page 45]he is not truly comforted, not comforted with the comfort of free grace and love: he that is comforted in this way, it is but a diversion to him, and not true comfort: as straw when set on fire will make a flash and a flame, but black ashes remain behind; so when men are troubled, and they run to the Ta­vern, or to Musick, and merry Compa­ny; all this is but a flash, black Ashes remain behind: provoked trouble will be angry trouble, and angry will be most troublesome; when men run to mer­riment to divert trouble, they provoke it.

Fifthly, There is a comfort that doth arise from the common work of the Ho­ly Ghost; Some who have tasted of the Heavenly gift, and are made partakers of the Holy Ghost, and yet fall away, Heb. 6.4. The false ground received the word with joy: Now if a mans comfort ariseth from these common workings of the Holy Ghost, it is not true comfort: for he that is truly comforted, is comforted in a way of free love, his comfort is unspeakable, 1 Pet. 1.8. Whom having not seen you love, in whom though you now see him not, yet believing ye rejoyce with joy unspeaka­ble and full of glory. Thus you see Nega­tively, [Page 46]when a man is not truly comforted in these five particulars; a man is not tru­ly comforted from time, nor from the satis­faction of a natural conscience, nor from a non-attendance to his condition, nor from the use of the creature, nor lastly from the common workings of the Holy Ghost.

But Secondly Affirmatively, we have heard when a man may be said not to be comforted. Now when may a man be said to be comforted, truly comforted in a way of free grace? Beloved in the Lord, are you willing to have your comforts tried; false and counterfeit things do not love trial; now if you be willing to be tried, to have your com­forts tried, it is a sign and a hope that your comforts may be true; but I shall not insist on this. There are two or three things I shall speak to here.

First, If you have been comforted by the word of promise, set on upon your souls by God, then are you truly com­forted in away of love and free grace, for what is the promise but the word of grace. But some may say, I have had a promise, but I fear it may be from the Devil; for the Devil may bring a promise: did he not bring a pomise unto Christ, Mat. 4.6. Saying, He shall give His Angels charge over [Page 47]thee, and in their hands they shall bear thee up. This promise was brought to Christ by the Devil, and it may be my pro­mise may be handed to me by Satan, and set on upon my soul by him. But do but mark this, I will only say this one thing to thee, poor soul, to ease thee of this objection. If Satan bring a pro­mise to you, it is to lead you into sin, to draw you into sin, and to that which is evil, as this to Christ here, He will give His Angels charge concerning Thee, cast thy self down. He brought a pro­mise to do evil, cast thy self down: but now if God hand a promise to you, it is for your doing of good; therefore says Christ to Satan, It is written I have a word and a promise too, It is written thou shalt not tempt the Lord thy God: The Devil brought this that he might do evil, and God gave Christ a word to keep him from evil: and so when you are brought into temptations, great temptations; if you have a word of promise brought home to your hearts, to bear you up un­der temptation; it is not the Devil that gives it in to you, that hands it to you: No, for the Devil is no friend to faith, no friend to stay you up; for the Tem­pter will not act against the Temptati­on; [Page 48]saith Luther, though the Devil be Mag­nipotent, yet he is not Omnipotent; though he be Mighty, he is not Almighty: And therefore I say, if you have a promise comes to you, to help you to do good, it is not of Satan but of God; for he is Almighty, he is able to comfort. That is the first.

Secondly, Would you know whether you be comforted in a way of free grace and love, you may know it by the eb­bing and flowing of your comforts, which will ebb and flow according to the cause: They say the Marygold opens and shuts with the Sun, when the Sun shines it opens, when the Sun with­draws it shuts, it opens and shuts ac­cording to the withdrawing and shining of the Sun: and so if your comforts be true, the more the righteousness of Christ opens before you, the more the Sun of righteousness shines upon you, the more you will be comforted: If your comforts be true, the more the freeness of the love of God is opened to you, the more will the comfort of the soul be en­larged; if your comforts be true, the more God shines with his countenance, the more is the soul comforted: Lord saies David in Psalm 4.6. Lift up the [Page 49]light of thy countenance upon us, Thou hast put more gladness in my heart than in the time that their Corn and their wine increa­sed. Now according to the opening and shutting of these things, so will your comforts be. How is it therefore with you? Is there any ebbing and flowing? How is the righteousness of Christ? How is the light of Gods countenance disco­vered to you? Are they laid open to you? Then are you truly comforted in a way of free grace and love. That is the second.

Thirdly, If you be comforted in a way of free grace and love, then your com­forts are true friends to holiness of life. That comfort that is wrought by the grace of God without you, is the grea­test friend to the grace of God within you, and to holiness in your lives: False comfort is a friend to sin, a neighbour; a guard to sin; but no friend to true and gracious comfort; yea those that have this false comfort can indure sins against conscience: But now where there is true comfort, and comfort from the grace of God, there conscience is as the Apple of the Eye, and the man cannot indure the least sin, he cannot bear the least Mote of sin to lie upon his conscience: How [Page 50]is it therefore with you? is your comfort a friend to holiness of life? and can you say, the more comforted I am the more ho­ly I am? Then you are truly comforted.

But suppose I want comfort now, and that I am one of a drooping, trembling spirit, and of an afflicted heart; what shall I do that I may be comforted, and comforted in a way of free grace? I An­swer;

First, Go away, and be sensible of your unbelief; for it is want of believing that hinders our comfort, and when the comforter comes, he will convince the world of sin, and especially of unbelief: would you then be comforted in a way of free love? Go then I say, and be sen­sible of your unbelief, and be humbled for it.

Secondly, Observe what those things are that hinder your spiritual comforts, and take heed of them. They are many. I will only name some of them. As,

First, Worldly fears, and worldly de­lights; these are enemies to true com­fort.

Secondly, Sins against conscience, they that sin against knowledge, will hardly have peace of conscience; nay it is pitty they should have peace, lest they be [Page 51]ingaged and incouraged thereby to sin; those that sin against Conscience will hard­ly have peace. Do you think to have the Spirit to be your friend whom you grieve so often, if then you would be truly comforted, you must have a great care of sinning against conscience, and thereby grieving the spirit, that spirit whereby you are sealed to the day of Redem­ption, Ephes. 4.30. would you then be truly comforted? Observe I say these things that hinder your spiritual com­fort: can you think that what you grieve most, should comfort you most. There­fore as you expect true comfort, have a care of grieving the spirit of God.

Thirdly, If at any time God make a tender of grace, or offer a word of com­fort and peace to you; be sure you do not refuse it. We are apt to refuse to be comforted; but be sure you accept of it, especially in a time of Temptation.

Fourthly, Be sure you do not rest up­on your own performances in reference to your comforts. Brethren and Belo­ved think on these things, and compare them with your own daily experiences. I say if you would be truly comforted, do not rest on your own performances. As we are apt to rest upon our own [Page 52]Righteousness, in reference to our Justi­fication; so we are apt also to rest up­on our own performances, in reference to our comforts. O take heed you do not go about to establish your own com­forts upon the bottom of your own per­formances, for if you do, you will not submit to the consolations of God.

Fifthly, If you would be comforted in a way of free grace and love, then stu­dy much the freeness of the grace of God. What is the reason people are no more comforted? It is because they see no more of the grace of God, the free grace of God: the more you look into the riches and freeness of Gods grace, the more you will be comforted.

Sixthly, If you want comfort at any time, walk graciously in the want of it. When you want comfort go to God and say; Lord although I cannot see thee, yet will I serve thee; and although I cannot en­joy thee, yet I will obey thee; and although I cannot see thy face, yet I will follow after thee, if by any means I may obtain thee. Walk graciously in the want of your comforts.

Seventhly, Set your self to rejoyce in him that gives you comfort, Rejoyce in the Lord alwaies, and again I say rejoyce, [Page 53]saith the Apostle, Phil. 4.4. He doth not only say humble your self for sin, which is a duty and a great duty; but he saith Rejoyce, and again I say rejoyce in the Lord; Rejoyce in the Lord who gives you comfort freely. As much as you have been humbled for sin formerly, so much should you now rejoyce that you have been comforted, and freely comfor­ted by the grace of God; Rejoyce so much in the Lord of your comforts.

Eighthly, (To name them only:) If you would be comforted in a way of free grace and love, then be thankfull for your comfort: He that is thankfull for a little, shall have much; be thankfull therefore to God for your comfort.

Lastly, Would you be comforted in a way of free grace and love; then go to God for that comfort: Friends and Belo­ved; God is willing, most willing to com­fort; and what will you not go to him? God is willing to make good his name, and his Title; now this is one of his Titles, I am the Lord that comforteth: He is willing to do what Christ was sent to do; the spirit of the Lord is upon me to comfort all that mourn, Isa. 61.2. Is not God willing to do it; He hath sent the comforter also to comfort you, yea he [Page 54]hath given his Ministers charge to com­fort you; Comfort ye, comfort ye my peo­ple, Isa. 40.1. and are not you willing now, to receive what God hath promi­sed, I will not leave you comfortless, I will come unto you. John 14.15. You will be troubled and reason with your selves, yet I will not leave you comfortless. As one whom his mother comforteth, so will I comfort you, and ye shall be comforted. Isa. 66.13. Therefore now O poor drooping soul go to God, for he is wil­ling to comfort thee, if thou be but wil­ling to go unto him. Only in your go­ing to God observe these two or three directions.

First, When you go to God for com­fort, go to the Office which he hath set up for comfort, the Office of the Holy-Ghost.

Secondly, When you go to God, shut your eyes, and cast your self at an adven­ture upon the free grace of God.

Thirdly, In going to God for comfort you must stay Gods leasure; some come and ask of God, and because they do not receive an answer presently, they are gone; but be sure you do willing­ly stay Gods leasure. Thus I say, would you have comfort? you must observe [Page 55]these things, to go to Gods Office, to shut your eyes, and to cast your selves at adventure upon the free grace of God, and then you must stay Gods leasure; Thus doing you shall be truly comfort­ed; and when you have obtained this comfort, and are thus truly comforted; Then take these few rules with you, and so I conclude.

First, Take as much pains to keep your comfort, as ever you did to get it.

Secondly, Labour more and more to increase it, for if it do not increate, it will certainly decrease.

Thirdly, Be comfortable to, and com­forting of others; for how do you know but that God hath comforted you, to this very end that you might comfort others; Paul was so, and be sure to shew comfort, for comforts sake.

Brethren and Beloved in the Lord, Do not receive this grace in vain; But go all you that have this comfort, and magni­fy the riches of Gods grace, the freeness of the grace of God that hath comfort­ed you, and say, What such a one as I comforted! Others of thy Children Lord have walked closely with Thee, but I have walked loosely; and shall I be comforted and not they? O what free grace is this! I have [Page 56]been a great sinner Lord, and what am I comforted? O what free grace is this! There are some that have walked in the light, and they are now in darkness; but I have walk­ed in the dark, and yet am now in the light, O what free grace is this! Go away therefore, and magnifie the riches of Gods grace in the matter of your com­forts.

Thus you have heard how the freeness of the grace of God is written upon all your comforts, your comforts and con­solations are all deeply inamelled with the free grace of God; and that much of his free love is laid out in your com­forts and consolations. And thus I con­clude with the words of my Text, Now our Lord Jesus Christ himself, and God even our Father, which hath loved us, and given us Everlasting Consolation and good hope through grace; Comfort your hearts and establish you in every good word and work.

IN the former exercise I have been shewing you the freeness of the love and grace of God, in the matter of our comforts and divine consolations. I shall now in the third place shew you the freeness of the grace of God, in refe­rence to our salvation, and eternal glory, and therefore follow these words which the Apostle speaks at the latter end of verse 5. By grace are ye saved, and so you see the same in verse 8. For by grace are ye saved and that not of your selves; it is the gift of God.

But why should he say the same words again in so short a compass? Why, it [Page 58]was to shew, not only that his heart was full of the free grace and love of God, but to shew also that he thought he could never speak enough of it, and therefore he repeats it, by grace ye are saved; For by grace are ye saved: that is to say from first to last, you are saved by the free grace and love of God.

From whence then I take up this Do­ctrine.

Doct. That there is much of the free love and grace of God laid out in the matter of our salvation and eternal glory.

For the clearing of this point, I shall endeavour to shew you,

First, That it is a matter of infinite happiness, and of great concernment to go to Heaven and to be saved for ever.

Secondly, To shew you how this mer­cy is obtained, this mercy of salvation and eternal glory; I shall shew, it is of free grace and free love.

Thirdly, I shall answer two Objecti­ons.

Fourthly, I shall shew you wherein the free grace and love of God appears in the matter of our salvation.

Fifthly, Shew you why God chuseth [Page 59]to save the children of men in a way of free love and grace.

1. I shall speak a little by way of In­troduction: It is a great matter, and of infinite concernment to be saved, and to go to Heaven forever. For,

First, You are thereby saved from wrath to come; you count it here a great matter to be delivered from the wrath of man; but it is a far greater mercy to be delivered from the wrath of Devils, to be delivered from their fu­ry and malice, and not to lye at their mercy to all Eternity. Yea,

Secondly, You shall be delivered from all sorrow, both inward and outward, and if so, how blessed, and happy are you, for you shall die in the Lord; And bles­sed are the dead that die in the Lord, for they rest from their labours, &c. Rev 14.13. It is a mercy to have meat and drink, and a bed to lye on, but it is a greater mercy not to need them; in Heaven you shall be freed from these needs and neces­sities. You walk here, but it is with a burden; you hear now, but it is with a burden; you repent now, but it is with a burden: But in Heaven you shall be freed, not only from the guilt of the neg­lect of duty, but from the burden of duty [Page 60]also, Heaven knows of no duty that hath a burden with it. Thus you shall be freed. Again,

Thirdly, You shall not only be freed from these troubles, but you shall also be brought into a possession, into an in­heritance that is incorruptible, that fadeth not away; where you shall enjoy the company of Saints and Angels, and that without suspicion, or jealousie one of ano­ther: here you have the company of Saints, but either you suspect them or they you, either they are jealous of you or you of them; but Heaven knows no suspicions, no jealousies; Saints live there without suspicions.

Fourthly, If you go to Heaven and be saved, you shall then be filled with glo­ry: if you have but a little taste of glo­ry here you are ready to break under it, under a little glory; but the time will come, when you shall be filled with glory, and your hearts shall bear up un­der it, your bodies shall be changed; your vile bodies shall be changed, and made like unto Christs glorious body; you shall be filled with glory, soul and body both. Yea,

Fifthly, If you be saved, your graces shall be alwaies in Act, alwaies in exer­cise; your understandings shall be fully in­lightned, [Page 61]your difficulties shall be renew­ed, and you shall see them all little and easie unto you, and your wills, hearts and affections shall be drawn out to God, with infinite satisfaction and infinite de­light; I shall be satisfied when I awake with thy likeness, Psalm 17.15. All de­light ariseth from enjoying things suita­ble, now what is more suitable for a ra­tional creature, than to enjoy his ends: when a Husband hath been at sea from his wife half a year, or a year; what joy is it to her to see him come home again. So for a poor soul to see Christ, what joy is it after he hath withdrawn himself a great while? here we have com­munion with Christ but in part and in­terrupted; but then you shall be ever, for ever with the Lord, and have communi­on with him without interruption. Now we see joy and glory, but darkly; and if there be so much sweetness to see Christ in a glass; O then what sweetness will it be to see him face to face, and enjoy him for ever; And to say no more,

Lastly, If you be saved, you shall have the knowledge of the continuance of this condition: Though a mans condition be never so happy in it self, yet if he think it will not continue, [Page 62]that man is unhappy in the midst of his happiness; this is the unhappiness of Hell, men shall know and be assured that they shall never be delivered out of it, never, never, never; and this is the happiness of Heaven, that men shall alwayes rejoyce, and shall be assured that they shall so con­tinue to do, ever, ever, ever.

But 2. In what way does a man come to this attainment, how and in what way is a man saved? Why in a way of free love and grace, for if God bestow any thing in a way of gift it is free, for what is more free than gift; now do but consider what those things are, which are called in Scri­pture, Salvation, and you may observe, that they all come in a way of gift.

1. Sometimes Salvation is put for the Author of Salvation, Jesus Christ. Lord now lettest thou thy servant depart in peace, according to thy word, for mine eyes have seen thy salvation: Luke 2.29, 30. That is Christ the Author of our salvation; and so saith Christ to Zacheus, This day is salvation come to thy house; That is Christ. Now this salvation is obtained in a way of gift, Saith Christ to the woman of Sa­maria, if thou hadst known the gift of God, and who it is that saith unto thee give me to drink, &c. John. 4.10. He calls him­self [Page 63]the gift of God.

Secondly, Sometimes Salvation is put for the means of salvation, for the Gospel; How shall we escape if we neglect so great salvation. Heb. 2.3. that is the means of salvation, the gospel: this salvation is al­so called the gift of God; unto you it is given to know the mysteries of the Kingdom of Heaven. Mat. 13.11.

Thirdly, Sometimes salvation is put for eternal glory, who would have all men to be saved, Jew and Gentile, and this sal­vation is the gift of God too. Rom. 6.23. But the gift of God is eternal life, through Jesus Christ our Lord; Now salva­tion as to the Author of it, as to the means of it, and as to the salvation it self, it is all of free grace, all given in a way of free love and grace; and therefore it must needs be, that much of the free grace and love of God is laid out in our salvation.

But you will say, if it be so, that by free grace we are saved, then what need we use the means of salvation; you say we are saved by grace, by free grace; wherefore then need we indeavour.

First, Yes we are to indeavour; do you not use your indeavour to get your daily bread? and yet that is the gift of God: [Page 64]your livelihood is the gift of God; for you say, give us this day our daily bread; it is then the gift of God, and yet we are to use the means: and so we are to do what we can, although not what we should in the matter of our salvation; be­cause by our endeavour, and using the means we shew our dependance upon God, and our obedience to him, because he hath commanded it; For,

Secondly, Although I say with the Apo­stle, by grace ye are saved, and not of works: yet works are necessary, good works are necessary in regard of our thankfulness to God; and necessary as they are an evi­dence of our salvation, saith the Apostle, although I say by grace ye are saved, yet you are to be in the performance of good works; Eph. 2.10. For we are his work­manship created in Christ Jesus unto good works; the same word, good works: that is the third general. But.

Fourthly, Wherein doth the freeness of the grace of God appear, in the matter of our salvation?

First, There is a great deal of free grace in this, that God should ordain us to eternal life and salvation. 2 Tim. 1.9. Who hath saved us, and called us with an holy calling, not according to our works, [Page 65]but according to his own purpose and grace, which was given us in Christ Jesus, before the world began. Again

Secondly, (To name them) Is it not great grace, mercy, and favour that God should send his own Son from Heaven to dye for us, and to purchase our salvation, yet so he did. Ye are bought with a price, what price? the blood of Jesus Christ, who gave himself a ran­some for you, 1 Tim. 2.6.

Thirdly, Is it not a great mercy, a very great favour, that we that had broken the first Covenant, and had not performed the conditions of it, that we should be set up again as I may say; That God should set us up again, under another Covenant, that runs without any condition; and yet so he did, Heb. 8.10. For this is the Covenant that I will make with the house of Israel, after those days saith the Lord, I will put my Law into their mind and write them in their heart, and I will be to them a God, and they shall be to me a people.

Fourthly, Yet further It is in the mat­ter of our salvation, as it is in the matter of our consolation, and comfort; and as I said of that so I say also of this. That the greater, and the more glorious any [Page 66]mercy is, & the more worthy and great the person is that giveth it, and the more unworthy the person is that receives it, the more doth the grace of him appear who giveth it; now what greater mercy, what more glorious mercy, than Hea­ven and salvation. It is called the King­dom of God, the Kingdom of Heaven, it is called, the Kingdom of glory, and Eternal glory, it is called Joy, Enter into the Joy of our Lord: and great is the Joy of our Lord; That Joy which was set before Christ, that is the Joy of the Saints in Heaven, It is such as eye hath not seen, ear hath not heard, neither hath it entred into the heart of man to conceive, the things which God hath prepared for them that love him, 1 Cor. 2.9. Paul was wrapt up to Heaven, but when he came down he was not able to de­clare the glory thereof; Those that are in a war are better able to declare the passages of it than those that write it, but yet they are not able to declare all. So the Apostle could speak some­thing of this great and infinite glory, but was not able to declare it all. There was one, who was asked by his Prince, what God was, he desired first, two dayes to answer, when they were past [Page 67]he required four dayes, and after four dayes, he asked eight dayes to answer; So if you should ask me what glory that is, which is in my Text, I must take two dayes, and then four dayes, and then eight dayes to answer, and yet then I should not be able to declare, nor be able to express, this glory which is wrapt up in this one word Salvation.

But it may be this blessed Estate is bestowed only upon those that are worthy? No not so, this is most com­monly bestowed upon those that are most unworthy: what is more un­worthy than a Dog? why, was not Stephen looked upon as a Dog? yea were not the Gentiles looked upon as Dogs? saith Christ; Why cast ye the Chil­drens bread to Dogs? Now though Sal­vation was of the Jews, for Christ came of the Jews, yet Salvation is now for the Gentiles; and among the Gen­tiles; who was more unworthy than a blasphemer, and a persecutor of the Saints and Servants of God, and such a one was Paul, and yet he was saved, though he was not only un­deserving of it, but deserving the quite contrary; now who more undeserving than those that deserve the contrary? [Page 68]yet by grace even they are saved, therefore saith the Psalmist, Psal. 8.3. When I consider thy Heavens, the work of thy singers, the Moon and the Stars which thou hast ordained; what is man, that thou art mindful of him, and the Son of Man that thou visitest him, &c. So I say, that the more glorious any mercy is, and the more unworthy the receiver is, and the greater he is that gives, the more free is the thing given, and thus it is with our Salvation. Salvation is a great, and glorious mercy, and this Salvation is given, and that is great and glorious too, and it is given unto man who is most unworthy, and 'tis given by God who is most infinite and excellent above us. But again

Fifthly, The more God doth cross hands in the matter of our Salvation, the more free is his grace, in his be­stowing of it upon us: for as I shewed you before, that God doth cross hands in the matter of our comforts, so I say now, that God doth cross hands in the matter of our Salvation also; For he doth often save them that are most un­likely to be saved, as Paul, and Mat­thew the Publican, and who more un­likely than Zacheus or the Thiefe on the [Page 69]cross, or the Jaylor? yet were these saved, though very unlikely to be sav­ed. And so on the contrary, who more likely to be saved, than the young man in the Gospel, that came to Christ, yet you know he was rejected: the young man he comes unto Christ, and says, Matt. 19.16. Good Master what good thing shall I do, that I may have eter­nal life, says Christ, keep the command­ments, all these things have I kept, saith he, from my youth upward; then saith Christ, Go sell all that thou hast, and then thou shall have treasures in heaven, and it is said he went away sorrowful. Mark now, was not this a forward young man, a very forward man, all these saith he have I kept from my youth up­ward, and Christ doth not contradict him, and yet notwithstanding, this man could not do what Christ com­manded him, he could not sell all he had, it was too hard for him to learn that lesson which Christ set him, for it is said he went away sorrowful; and and therefore saith Christ, a rich man shall hardly enter into the Kingdom of Heaven: And what is this but only to shew, that God doth often cross hands in the matter of our Salvation, [Page 70]to shew that the first shall be last, and the last first, for God loves to cross hands in the matter of our Salvation; and therefore we find in Scripture, that there are some that come to Christ and say as the Scribe in Matt. 8.19. Master I will follow thee wheresoever thou goest, and Christ seems to put him off, and yet in the next verse almost he puts one forward, and he excuses himself, and sayes, suffer me to bury my Father, but Christ saith follow me &c. Thus you see what crossing of hands there is in matter of our Salvation, to shew the first shall be last I say, and the last first: Friends, stay but a little while, until the day of Judgement, and then you will see what crossing of hands there will be, then you shall see some men at the right hand of Christ, whom you thought would never have been saved, and then also you shall see some on the left hand of Christ, whom you would have thought would never have been there. God I say will cross hands in the matter of our Salvation, and the more he doth so, the more doth the freeness of his grace appear to them that are saved. Again

Sixthly, Yet one thing more, The [Page 71]more our Salvation is layd upon the Arch or Pillar of grace and love, the more free is the grace of God, and the more free it doth appear in the bestowing of it: Now what are the Arches and Pillars of free grace and love, upon which our Salvation under Christ is layd. I shall name some.

• 1. The absoluteness of the Covenant.
• 2. That God justifies the ungodly.
• 3. That our righteousness is not in us but in Christ.
• 4. That the guilt of our sins by which we lay lyable to condemnation is re­moved.
• 5. That a little sincerity covers a great deal of Infirmity.
• 6. That what God calls ours is not indeed ours, but Gods, as our graces, our duties, which are not indeed ours but Gods.
• 7. That God will in due time glorisy us and honour us.

Sin doth provoke God, and causeth him to be angry with us, but grace doth provoke him to love us, and therefore the Pillars of our Sal­vation are layd under Christ upon grace, upon free-grace and love, and thereby the freeness of the grace of God doth the more appear in the matter of our [Page 72]Salvation, and that is the fourth General. But then

Fifthly, Salvation is a work of grace; and seeing we are saved by grace alone, why then doth God chuse to save men in this way of free-grace? I Answer,

First, It is because this is the most ho­nourable way unto God; the Papists are not ashamed to say that it is most ho­nour to a man to be saved by his works, but I am sure it is more honour, and more honourable unto God to save by his free-grace.

Secondly, If there was somewhat of the good pleasure of God in the worlds condemnation, all the reason in the world then that there should be free­grace in the way of Salvation. Pray how came Adam to stand for the whole world? He was not chosen by us, why it was the good pleasure of God that he should stand for the whole world, and that he sinning, we should all be guilty of sin by, and through him: So I say, if there was (as I may speak with reverence) somewhat of the good plea­sure of God in the old worlds con­demnation, why then should there not be free-grace in the souls Salvation, Rom. 5.15. But not as the offence, so also [Page 73]is the free-gift, for if through the offence of one many be dead, much more the grace of God, and the gift of grace which is by one man, Jesus Christ, hath abounded unto many.

Thirdly, God would have Heaven and Salvation to be of one peice, he would have the work of heaven to be all the same; Now there were many Angels that fell, and many thousands that stood, why how came they to stand, that did stand, more than the others that fell; it was only by free grace, they were Elect Angels. Now men and Angels in heaven are of the same Quire, and sing the same song; and therefore those men that are fated, O who are they? why they are the Elect, and they have great cause to glorifie the grace, the free grace of God.

Fourthly, God saves men in a way of free love, and grace, because none shall miss of Salvation: As God will punish, and condemn all the proud, all the wicked, that none shall escape; So he will also save all that he hath a mind to save, by free grace, because they shall not miss of Sal­vation.

Fifthly, God will save men in such a way as whereby he may be glorified to all Eternity, and therefore he saves them in a way of free grace and love; For what [Page 74]have we to praise God for, in heaven, but only for free grace, free grace, to glorify his name for that; therefore I say God will save men in this way of free love and grace, that he may be thereby glorified hereafter to all Eternity, and thus I have done with the Doctrine; Now go along with me a little by way of application.

First, If we be saved by free grace, if free grace and love be the foundation of our Salvation, why should we not then stand cleer from all our own works, as to the meritorious ends of them: for grace and works are opposed, and therefore faith as a work can neither Justify nor save. I confess the Apostle saith, work out your own Salvation with fear and trem­bling, but what follows, for it is God that worketh in you both to will and to do of his good pleasure, Phil. 2.12, 13.

Secondly, If we be saved by grace, why should we not be tender of the grace of God, of the name of God, of the free grace of God, and of the great name of God; Are you saved by grace, and will you turn grace into wantonness? Oh my friends I say, if you be saved by grace, and by grace alone, how tender should you be of the name of God and of the free grace of God.

Thirdly, If we be saved by grace, then we may here see the reason, why many do take so much pains, as they think, for heaven, and yet fall short of it, and go to Hell; why it is because Salvation lies under the conduct of free grace: Some men abstain from sin, that they may not be damned, others perform holy duties, read and hear, &c. That they may go to Hea­ven, yea many strive and shall not enter, because salvation is of free grace.

Fourthly, If by grace ye are saved, and that there is much of the free grace of God in our salvation, why then should you doubt of it: I confess it is a hard thing to have Assurance of your salvation, and if you have it, it is free grace to you more than to another, and free grace is the founder of it if you have it: But yet, O soul, if by grace we are saved, let us not then doubt of it, for it is most sure: if you are saved by grace I say, why doubt ye then O ye of little faith. O Christians comfort your selves with these words, It is your Fathers good pleasure to give you the Kingdom, Luke 12.32. It is his good will and pleasure, it is in a way of free grace and love.

But you may say though it be in a way of free grace and love, yet it may not be [Page 76]for me, it may none of it be mine, saith the soul.

Nay say not so, but mark what an Infe­rence the Psalmist makes, and draws up from this General. Psalm 130.4, 5. But there is forgiveness with thee, that thou mayst be feared. I wait for the Lord, my soul doth wait, and in his word do I hope: and so in Psal. 103. Speaking at large of the grace, mercy and goodness of God, in the 8. verse he saith. The Lord is merciful and gracious, slow to anger, and plenteous in mercy: but what is the conclusion, Bless the Lord all ye his hosts, bless the Lord all his works, Bless the Lord O my soul. The very last words are, bless the Lord O my Soul: from the consideration of the free­ness of the grace of God in general, he draws up this Conclusion, bless the Lord O my Soul.

But you may say: Though God will save by grace, yet surely all shall not be saved by grace; shall all men be saved? is God so free?

No, all men shall not be saved, for saith the Apostle Gal. 5.15. We through the spirit wait for the hope of righteousness by faith; for in Jesus Christ, neither circumci­sion availeth any thing nor uncircumcision, but the new creature: but shall not all be [Page 77]saved? No saith the same Apostle, Eph. 5.6. Let no man deceive you, for no whore­monger, nor unclean person, &c. hath any inheritance in the Kingdom of Christ, and of God. There is no place for unclean things in Heaven: you know what the Apostle saith to the Galathians, The inheritance is not to the bondwoman nor to her children. So that I say, that God doth not save all, but those he doth save, are saved by free grace.

But you would know who those are that are saved, or that shall be saved for ever; why, thus briefly, only to name things,

First, Look who those are that are justi­fied, they shall be certainly saved.

Secondly, Those that are willing to part with all for Christ, and for the ser­vice of Christ; they shall certainly be sa­ved. Mat. 19.29. And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands for my name sake, shall receive an hundred fold, and shall inherit everlasting life.

Thirdly, They that stand at Christs right hand here, they shall be sure to stand at Christs right hand, at the day of judgement; and so be saved. 2 Cor. 5.5. [Page 78] Now he that hath wrought us for the self same thing is God, who also hath given unto us the earnest of his spirit; he that hath wrought us for the self same thing: it is the very same word which is used for work out your own salvation, &c. So that there is a working up of the soul unto eternal glory; and if Christ hath wrought you unto the self same thing, whilst you live here, then you are at his right hand now; and then you may be sure to stand at his right hand, at the day of judgement, and so shall be sure to be saved for ever to all eternity.

Fourthly, Those that are tender to Christs little ones, that are tender to those that are despised in this world, and ready to help and assist them according to their wants, they shall surely be saved for ever: Come ye blessed of my Father, in­herit the Kingdom prepared for you. For I was an hungred, and ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger▪ and ye took me in; I was naked, and ye cloathed me; sick, and ye visited me; in prison, and ye came unto me. And the righteous answer, Lord when did we see thee sick, or naked, or hungry, and fed thee, and cloathed thee: why saith he, In as much as you did it to one of the least of these my [Page 79]brethren, ye have done it unto me, Mat. 25.35. So I say, look who these are, that are tender of Christs little ones, and are ready to help them, and to relieve them according to their wants and neces­sities; those are they that shall be saved to all eternity.

Fifthly, Those that strive together for the Faith in times of affliction, those are they that shall be saved for ever. Phil. 1.27. That ye stand fast in one spirit, with one mind, striving together for the faith of the Gospel. So I say, look who those are, that in the time of persecution, strive for the faith, they shall surely be saved, and that to all eternity. Yet one thing more.

Sixthly, Those that come to Christ in time of Temptation, they shall be saved free­ly to all eternity: for saith our Saviour Christ: John 6.39. And this is my Fathers will that hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the last day; in verse 37. saies Christ, him that cometh to me, I will in no wise cast out, and I will give you the reason saith he, For it is the will of my Father that I should lose none which he hath given unto me, but that they should rise at the last day. How is it there­fore [Page 80]with you, (Holy and beloved bre­thren in the Lord)? Do you come to Christ in your Temptations? Do you strive together in love for the faith, in time of persecution? Are you tempted? Are you brought low? Remember this, that Christ is able to raise you up, and to save you to all eternity; and therefore O soul doubt not of your salvation.

But some may say, I am guilty of this doubting, what shall I do that I may not doubt of my salvation?

This is too large a subject to speak to now, I shall only say this to it. Let me desire you to study much, the freeness of the grace of God in general; and consi­der also much, and frequently, the par­ticular instances of grace and mercy, that God hath shewn to others, and you will find it is all of free grace; yea and this scripture shews you that all is of free grace; and therefore though it be a hard thing for us to get assurance of our salvation, yet the particular instances, and examples of the mercies that God hath bestowed upon others, should much incourage us, and bear us up, and should stir us up to get assurance. Grace and mercy being shewn to others doth not only shew that it may be had, [Page 81]but that mercy hath been had. When you see the Ice trodden, then you say you will venture: So say, such a one was un­worthy, such a one prophane, and yet he hath obtained mercy, and why may not I? Therefore if you would have as­surance of your salvation, think much of the freeness of the grace of God; and withal consider the particular instances, and examples of others, that have obtain­ed this mercy, and that in a way of free grace and love too.

Fifthly, And lastly to conclude, Is it so, that God saves the soul freely, and that our salvation is only by the free grace and love of God? Why then should we not come with boldness for salvation, since it is so free; O let none be discou­raged, but let it stir us up to come with boldness, and to plead for it, if it be free; Is salvation free, and will not poor sinners come to receive it? Come, O come freely for salvation, Christ Jesus is wil­ling to make good his own name, and this is his name, he is called Jesus, and he shall save his people. This is the will also of my Father, that you should come unto me, John 6. Christ Jesus hath now salvation in his hands, and will you not come and ask for it? But methinks I see [Page 82]salvation in your faces; methinks I hear a voice among you, saying, What shall we do to be saved?

In answer to which thus: Believe in the Lord Jesus, and venture your salvation upon him.

And then if you will be saved, you must become as little children; for saith our Saviour, unless you become as little chil­dren, you cannot be saved. Mat. 18.3. You cannot enter into the Kingdom of Hea­ven. As little children, how? Why, not seeking great things; Little children do not seek great things, you must become as little children, low and humble, not seeking great things, for great things be­come not little children; You must be wil­ling to part with all at Christs command, and for his service; and for want of this the young man went away without eternal life: Go and sell all that thou halt, and follow me, and he could not do it; and he lost Heaven by it; he would keep Earth, and he lost Heaven by it. But once more,

Be not only willing to part with all for Christs sake, and at his command; but go and cast your self at adventure upon his free grace and love, and then go and work, and perform duties, and pray, and use indeavour; work as if there were no [Page 83]grace to be saved by, and bear thy s [...] still upon free grace; work as if the [...] were no grace, and build upon the grace of God, as though there were no works. Thus do, and you shall be freely saved to all Eternity, for ever, and for ever.

IN this Chapter, there are three things most considerable.

First, The voice or cry, at the begin­ning of the Chapter; And there was a great cry of the people and of their wives, against their Brethren the Jews. And then,

Secondly, You have made known to you, what Nehemiah did in this case, in the 6, and 7, verses, And I was very angry when I heard their cry, and these words, then I consulted with my self, and I rebu­ked the Nobles, and the Rulers, &c.

Thirdly, You hear more of Nehemiahs acting at the 14, and 15 verses, More­over [Page 85]from that time that I was appointed to be their Governour in the Land of Judah, from the twentieth year even unto the two and thirtieth year of Artaxerxes the King, I and my brethren have not eaten the bread of the Governour: For the former Gover­nours that had been before me, were charge­able unto the people, and had taken of them bread and wine, beside forty shekels of silver, yea even their servants bare rule over the people: But so did not I, because I feared God, because of the fear of God.

From hence then observe this Truth or Doctrine.

Doct. That those that truly fear God will not do as others do.

The true fear of God will keep men from doing those things that other men will do; yea, though an action be to a mans advantage, yet they that fear God will not do it, if it be evil; and so it was with Nehemiah. But so did not I, be­cause of the fear of God. For the opening of this we shall,

First, Inquire what it is to fear God; and we shall,

Secondly, Shew you that a man that truly fears God, will do as Nehemiah did, [Page 86]neither can he do as others do.

Thirdly, We shall shew you, what there is in this fear of God, that doth lay such a ballance upon mens hearts, that they cannot do as others do.

Fourthly, We shall answer this Questi­on, whether a man that fears God, may not sometimes do as others do.

Fifthly, I shall shew you the Issue and Consequence of this Truth.

And then I shall make some Applica­tion.

First, If you ask what this fear of God is, I answer in the general. That it is a passion of the soul whereby a man doth flee from eminent evil. But now further, if you ask me what the fear of God is. I say that it is twofold.

A servile fear, And

A silial fear.

A servile fear, whereby a man fears God upon the account of Hell, or Judgement, or because of the wrath of God.

But now a fear of God, not only be­cause of his Judgements, but because of displeasing of him, because of his love, because we would not offend; This is a silial fear, to fear him because we would not do contrary to his commands; and thus did Abraham, when he would have [Page 87]offered up his son Isaac: For saith God, Gen. 22.12. By this I know thou fearest God, because he obeyed his command, and was afraid to do contrary.

Secondly, This fear of God, this filial fear, is not only because of his love, but of his love in conjunction with his great­ness also: The greater a man is, the more we fear him, and the nearer he is in relation to us, the more we reverence him. Yet further, as the love of God in conjunction with his greatness, calls for our fear; So also.

Thirdly, The word and works of God call for our fear; For the word of the Lord is mighty, and his works are won­derful; For it is said of God, That he is fearful in praises, working wonders. Thus if you ask me what this filial fear is, I say it is a fear whereby we fear him, because of his love, because of his great­ness, and because of his word and works. That is the first.

Secondly, A man that truly fears God, cannot do as others can do; for in the Text we find that Nehemiah had an op­portunity in his hand, to make himself, to raise himself, to make himself rich, as to outward things: But you see what he saith, But so did not I, as others did, be­cause [Page 88]I feared God; where the true fear of God is planted in a mans heart, he cannot, he will not do, as other men can and will do: I shall cleer this to you by instancing in some particulars.

First, He that fears God, cannot do as others do in the matter of his choice; you know how it was with the Damsel, the daughter of Herodias, Mat. 14.7, 8. when she had danced before Herod, He was so delighted with her, that he gave her this priviledge, to choose what she would, to the half of his Kingdom, and she asked the Head of John the Baptist. She was bad, and her choice was bad; not having the fear of God in her heart. But when Fsther had her choice, she chose the con­trary, for she chose the freedom of John the Baptist, in the freedom of the Jews: she acted not as the other did, because of the fear of God; They that fear the Lord cannot do as others do. I may in­stance in Moses also, he would not do as others; for saith he, I will choose ra­ther to suffer Afflictions with the people of God, than to enjoy the pleasures of sin for a season, Heb. 11.25. And why did he thus? but only because of the fear of God.

Secondly, As they that fear God, will not do as others do in the matter of their [Page 89]choice; so neither will they do as others do in the matter of worship: for what saith Joshua, As for me and my houshold, we will serve the Lord; Josh. 24.15. Do you what you please. Therefore fear the Lord, and serve him in sincerity and truth, and put away the Gods which your Father served, or the gods of Amorites, in whose land ye dwell; but as for me and my house­hold, we will serve the Lord. As for me I will worship God, worship you whom you will; thus you see what they will do that fear the Lord.

Thirdly, Will you instance in the mat­ter of your callings, for a man really is what he is in his calling, in his trade; or will you instance in the divine calling, you know what the Apostle Paul saith; Some saith he, Preach Christ out of envy, and some out of good will, some to get a live­lihood by it, to make a trade of it, to get riches, and honours, and estates; but so did not I, because of the fear of God; no great advantages will make a man that fears God, to do as others do; he saith alwaies, others do so and so, but so will not I, because I fear the Lord.

Fourthly, A man that fears God cannot do as others can do, in the matter wherein he is intrusted. You know how it was [Page 90]with the Spyes, Caleb brought a good re­port of the Land of Canaan, because he feared God; but so did not the others.

Fifthly, They that fear the Lord can­not do as others do, in the matter of Af­flictions. A man that fears the Lord, can love God in adversitie, and fear him in prosperity. It is said of King Ahaz, that he sinned more and more, because of his afflictions: but Jehosophat did not so, when he was under great afflictions, and trou­bles, for he sought to the Lord, and la­boured after faith, and strength from him, that so he might be established: but so doth not the wicked man, because he feareth not God.

Sixthly, As there is a great difference between a good man, and a wicked man, or between one that fears the Lord, and one that doth not in the matter of affli­ctions: So there is a difference also in the matter of their refreshment, in their eating, and drinking, and recreation. Job. 1.5. And it was so, when the dayes of their feasting were gone about, that Job sent and sanctified them. Job sanctified them, and so cannot a wicked man do; but a man that fears the Lord can do this. And,

Lastly, A man that truly fears the Lord, [Page 91]cannot do as others do, in the matter of right and propriety: they that fear not God, will take advantage upon others, in the matter of their right and proprie­ty. You may see what Abraham did; Lot would not let Abraham have his right, though it was his right; yet Abraham because he feared God, and for peace sake, gives up his right; but those that fear not the Lord cannot do so. Thus you see, that those that truly fear God cannot, will not do as others do, in the matter of his choice, of his worship, of his calling, of his afflictions, of his refresh­ments, or of his right and propriety. And that is the second general. But.

Thirdly, What is there in this fear of God, that should ballance the soul, and cause it not to do as others do? Why,

First, By the fear of God a man is in­abled to depart from evil, as the Psal­mist saith, There are two seeds in the world, the seed of the woman, and the seed of the serpent: now these two seeds rule in the whole world; in some the seed of the woman rules, and in some the seed of the serpent: now they that are of the seed of the woman can fear the Lord, but they that are of the seed of the serpent cannot fear the Lord; and [Page 92]therefore no wonder that they that fear the Lord cannot, will not do as others do; why, it is because they are of ano­ther seed, they are of the seed of the wo­man.

Secondly, As they that fear the Lord are of another seed, so they are also of another Principle, and therefore they cannot do as others do. Principles are the springs of all actions, and every man acts according to his principle, according to the principle that is in him. Now he that fears the Lord, differs from another man in his principles, and so he doth also in his actions, and in his ends.

Thirdly, Look into his ends, and you shall see how they differ from other mens; ends are the seeds of actions; and if so, a man that fears the Lord, his ends differ from other mens; and then no wonder that he cannot, will not do as others do. Again,

Fourthly, As he differs in his ends, so also in his conscience; every man is according as his conscience is: Take a man that fears the Lord, and he is tender of his consci­ence, but others that have their conscien­ces burnt and seared, are not so, and if so, then no wonder that he that fears the Lord cannot, will not do as others do.

Fifthly, As he that fears the Lord dif­fers in the the matter of his conscience, so he differs also in the matter of his restraints. A wicked man abstains it may be from one evil, to commit another, but he that fears the Lord, abstains from all evil, because of the fear of God, which the other doth not. A wicked man is bad in good company, and a good man is good in bad company, yea he is the same in all company; therefore he that fears the Lord cannot, will not do as others do. But,

Fourthly, Is it possible for a man that fears the Lord, to do sometimes as others do?

Yes he may: For the Apostle speaks plainly concerning the same, Rom. 12.1. Mark what he saith; I beseech you brethren by the mercies of God, That ye be not con­formable to this present world, &c. But now observe this; That it is one thing what a man doth in a sudden passion, and another thing what he doth in his se­rious consideration: For take a man that fears the Lord, and in his sudden passion he shall deny Christ as well as another; but in the way of serious consideration he shall never do it. And further take notice, that it is one thing what a man doth in a particular action, and another [Page 94]thing what he doth in his common practice, for you may find in Scripture, that Gods people have sometimes run away from God as to a particular Action, but yet in their constant course they feared the Lord, and therefore those that fear the Lord do not do as others do, because if they turn aside, they repent of their so doing, and turn to God again: So I say there is still a difference between them that fear the Lord, & those that do not. But

Fifthly, Suppose a man do truly fear the Lord, what is the Issue and conse­quence thereof? why the Issue will be this: If you fear the Lord, God will deal well with you, he will deal well with you in a special manner: he will make a difference between you & another in his dispensations. Psal. 1. Blessed is the man that walketh not in the counsel of the un­godly, nor standeth in the way of Sinners, nor setteth in the heat of the scornful; But his delight is in the law of the Lord, and in his law doth he meditate day and night; he shall be like a tree planted by the rivers of wa­ter, that bringeth forth its fruit in his season, his lease also shall not wither, but whatsoever he doth shall prosper; the ungodly are not so, but are like unto the chaff, which the wind driveth away. Therefore the ungodly shall not [Page 95]stand in Judgement, nor Sinners in the Con­gregation of the Righteous; But the way of the ungodly shall perish. Thus you see how Gods dispensations shall be to them that fear him: it shall go well with them, but not so to the wicked: It is said that those that feared the Lord spake often one to ano­ther. And it is said in Isa. 8.11, 12. For the Lord spake thus to me with a strong hand, and Instructed me, not to walk in the way of this people, &c. Psal. 112.6, 7, 8. You may find there that there will be a great difference one day, between them that fear the Lord, and they that do not: Surely he shall not be moved for ever, the Righteous shall be in everlasting remembrance. He shall not be afraid of evil Tydings, his heart is fixed trusting in the Lord: his heart is established, he shall not be afraid, untill he see his desire upon his enemies, he hath dispersed, he hath given to the poor, his Righteousness indureth for ever, his horn shall be exalted with honour: The wicked shall see it and be grieved, he shall gnash his teeth and melt away, the desire of the wicked shall perish, yea God will do great things for them that fear him: he will put his law into their Hearts, that thereby they may keep his Commandments. He will do greatly for them, for his eye shall be upon them. The eye of the Lord [Page 96]is upon the righteous, and his ear is open to their cry. He is ready to answer those that fear him upon all accounts. Read what the Psalmist saith, Psal. 31.19. O how great is thy goodness, which thou hast laid up for them that fear thee, that thou hast wrought for them that trust in thee, before the Sons of Men.

Yea further if you truly fear the Lord, The eye of God shall be upon you for good; unto him will I look that trem­bleth, unto him will I look that feareth saith the Lord.

Again, if you truly fear the Lord, the Lord will delight in you,

Yea God will be a God unto you, God will be a strong Tower to you, and he will sanctify all unto you: and to say no more, They that fear the Lord shall want no good thing: O what a blessed thing is it then, to fear the Lord; for from him God will with-hold no good thing: and thus you see the Issue of this fearing of God; Consider it, consider I say the consequence and Issue of it, and let it be so many motives to stir you up more and more to fear the Lord.

So much shall serve for the Doctrinal part: Now then by way of Application,

Here we may see what a sad excuse that [Page 97]will be which many make, That say they do but as others do, but Alas this is an excuse fit for the lips of those only, who fear not God at all. But

Secondly, If this Doctrine be true, then here you may see who those are that fear God in truth; there are many pre­tenders to it; but we find here, that those that truly fear the Lord cannot, will not do as others do: They will not do as others do in the matter of their choice, in the matter of their worship, nor of their calling, nor in what they are intrusted with, nor in their refreshments, nor in their Afflictions, nor in their right and propriety, and if it be so, how few are there that fear the Lord in Truth. They that truly fear God say always as Nehemiah, But so did not I because of the fear of God. There are many that lie quiet under sins of Omission, and under sins of Commission too, but so will not I because of the fear of God: Do others sin, and do others act contrary to the will of God, yet let us not do so, but let us say with Nehemiah, But so will not I because of the fear of God. O therefore let me desire all to fear the Lord, And for you that do fear the Lord, be you comforted, for com­fort belongs to you; Everlasting mercy [Page 98]belongs to you who fear the Lord; Jer. 31.3. I have loved you with an Everlasting love.

But it may be some will say, I am afraid I do not fear the Lord, and so this com­fort doth not belong to me; why con­sider

First, Do you make conscience of what you do, doth your conscience accuse you or not for what you do, do you find con­science accuse, or excuse?

Secondly, Have you not sinned in the dark, when none could accuse but God only, and do you Act, and walk, and live, and labour, as if you were in the presence and sight of God? if you do thus, then you do fear the Lord, And then it shall be well with you, Eccles. 8.12. Again

Thirdly, Do you run, and speak one to another, if so, then this is to fear the Lord, for it is said that they that feared the Lord spake often one to another, Mal. 3.16. And

Fourthly, Do you truly desire to fear the Lord, then look into Nehemiah, and observe his spirit well and do according­ly: And to say no more,

Have you had advantages to make you rich in this world, and would you not take them, because of the fear of God, [Page 99]then certainly you have received free grace, and you have the Spirit of God, for this is a true sign, that you have true grace in your hearts; and that you are one of them that truly fear the Lord: and there­fore be you comforted, for comfort be­longs unto you, everlasting mercy belongs unto you.

But it may be some will say: Suppose I do not fear the Lord, what shall I do that I may fear the Lord, fear him as I should do, fear him more and more.

For answer, If you would fear the Lord in truth. Then

First, Be humbled for want of this fear: That man is not far from grace, who is humbled for the want of grace; a man will never be humbled for unbelief; unless he be humbled for the want of it.

Secondly, Go to God and beg of him to fulfil his promise, God hath said, I will put my fear into their hearts; Now go to God I say and beg, and desire him that he would make good this promise to you.

Thirdly, If you would fear God in truth, then observe what that is, that is neerest, and dearest to you, and give that up to God. You know Abraham offer­ed up Isaac, his only Son, and saith God, [Page 100] By this I know thou fearest me. And further

Fourthly, If you would fear the Lord in Truth, then worship God, according to his own appointment, take heed of mingling of Gods worship with any of mans Inventions, for he that doth so fear­eth not God, nor worshippeth him ac­cording to his own appointment. And then

Fifthly, If you would fear the Lord in Truth, then take heed of sinning when you have an opportunity, Again

Sixthly, If you would fear God more, than love the Lord more, labour to strengthen your love to God. Again

Seventhly, If you would have your fear strengthned more, and more, then study much the free grace of God, in giving out his mercy to one, more than to another, Two in a field, the one taken and the other left, Two walking together, the one taken, and the other left, If you would strengthen your fear, study much the free grace of God.

Eightly, If you would fear the Lord in Truth, Live much in, and study much upon, dependance wholly upon God, it is our great duty to depend upon God.

If a man be upon a high Tower, and another holds him from falling by the [Page 101]hand only, he will certainly be very fear­ful of offending him that holds him so: why we are thus in the hand of God, and our dependance is upon him for every thing, how fearful ought we then to be of offending this God, O study your de­pendance upon God more and more; and

Again, Use the world as using it not: deal with men as in the presence of God, and when you are dealing with men, be sure to deal with God before all the men of the world.

Again, Let your eye be very much up­on the Severity and Justice of God, upon his severity and Justice, consider Gods severeness to Adam in eating the forbidden fruit, and his severeness to Moses for a word, that for one word God would not let him enter into the promised land, and consider his severity to David for numbring the people. Yea

Again consider, That God cannot only destroy the body, but soul and body too. Therefore O man fear him that can destroy both body and soul when he will in Hell fire.

Thus now if you would have your fear strengthened, then study these things, consider and meditate upon these things. But yet a little further

If you would strengthen your fear of God more and more, then labour after more Communion with him now, in this world while you are here, we use to say Too much familiarity breeds contempt, but here it is not so, for by familiarity and communion with God, we shall have more sweetness, and more delight in his wayes, more strength in his service, more com­fort in our afflictions: If you would there­fore have these advantages, then labour to walk more close with God, and to have more communion with him; labour there­fore I say to have more communion with God, if you would fear him more and more: The greater a person is here on Earth (as I told you before) the more we fear him, and the nearer he is in re­lation to us, the more we reverence him.

My Friends, would you obtain ever­lasting mercy, would you have everlasting mercy belong to you, then labour to fear the Lord in truth yet more and more, and I beseech you to think of this Truth, meditate upon it, think of it upon all occasions, and say, do others slubber over duties, so will not I, because I fear the Lord; do others walk injuriously, so will not I, because I fear the Lord; do [Page 103]others do contrary to the will of God, but so will not I, because I fear the Lord: Let this truth go up and down with you, and it will keep you in your dealing both with God and man: Remember the Charecter of one that fears the Lord, He is one that cannot, will not do as others do, for so saith the Text: But so did not I, because of the fear of God.

IN this short Psalm, we may see the excellency of the Saints Communion, fellowship, and Brotherly Agreement.

It is Described and Commended.

First, Described from the fountain of it, from God as a Father, and therefore he sayes, How good and how pleasant it is for Brethren.

Secondly, Described also from the Act and Exercise thereof, which is to dwell together in Ʋnity.

Secondly, It is commended, from the goodness, and profitableness, and plea­santness of it, It is a good thing, a pro­fitable thing for brethren to dwell toge­ther in Unity, behold how good it is in [Page 105]the eyes of men, behold how pleasant it is beyond expression, for brethren to dwell to­gether in Ʋnity.

And the goodness and pleasantness of it is exprest by two similitudes: It is compared to the precious Oyntment upon the head of Aaron, verse 2. It is like the precious Oyntment upon the head, that run down upon the beard; even Aarons heard, that went down to the skirts of his garment.

It is compared also to the dew that fell upon Hermon, and the hills of Zion, verse 3. As the dew of Hermon, and as the dew that descended upon the mountains of Zion, &c. Thus you see the design of this Psalm, is to declare the goodness, and profitableness of Unity between bre­thren, from whence then I take up this Observation;

That a loving agreement between the Saints, among themselves is exceeding pleasant, and very profitable.

Some things are pleasant, but not pro­fitable, and some things are profitable and not Pleasant, as Physick, &c. but commu­nion and fellowship and a loving agree­ment among the Saints is both pleasant and profitable.

First, It is a pleasant thing for the Saints, and people of God to agree toge­ther; [Page 106]for the same word which is used here for pleasant, is used also in the He­brew for a Harmony of Musick, such as when they rise to the highest strains of the Violl, when the strings are all put in order, to make up a Harmony, so plea­sant is it, such pleasantness is there in the Saints Agreement.

The same word is used also in the He­brew for the pleasantness of a corn-field, when a field is clothed with corn, though it be cut down, yet it is very pleasant, O how pleasant is it, and such is the Saints agreement.

The same word in the Psalmist is used also for the sweetness of honey, and of sweet things, in opposition to bitter things; And thus you see the pleasantness of it, by its being compared to the Harmony of Musick, to the corn-field, to the sweetness of honey, to the precious Oyntment that ran down Aarons beard, and to the dew that fell upon Hermon and the Hills of Zion: and all this is to discover the plea­santness, profitableness, and sweetness of the Saints Agreement. Behold how good and how pleasant it is, &c. It is a pleasant thing to behold the Sun, but it is much more pleasant to behold the Saints Agree­ment, and Unity among themselves.

There are many times breakings and losings in the love of the Saints, and therefore when they come to an agreement and union among themselves again, it must needs be very pleasant and profitable, and sweet, for things once lost and found again are very sweet; And upon this Ac­count it is, that the Commandment of love is called a new Commandment, because it is broken so often, and so often renewed again: And the Psalmist speaks here of the sweetness and pleasantness of Unity, because there is no sweetness in division, but Unity is a good way and means to keep out trouble, and evil division from among a people. And

Further, the more difficulty any mercy is obtained with, the sweeter it is when obtained; there are many things which are hard to come by, but when they are obtained they are sweet, and so there are many difficulties in the way of love and sweet agreement, and the people of God are incumbred with many difficulties, they have many things to put them out of the way of love, and of sweet agreement among themselves; and therefore saith the Apostle Phil. 1.27. Only let your Conversation be as becometh the Gospel of Christ, that whether I come and see you, or [Page 108]else be absent, I may hear of your affairs, that you stand fast in one Spirit, with one mind striving together for the faith of the Gospel.

Again, The more suitable any thing is to our condition, the more pleasant and sweet it is: Now this brotherly love and union, is a conjunction of suitable things, and is suitable to our condition, and suita­ble things are delightful unto men, and the more suitable any thing is, the more we delight in it: And this agreement, this union, is every way suitable to our own condition as we are men, and is also suitable to all the creatures, for they run together, and agree together; And it is suitable to us also as we are Christians, it is suitable to Christs command; A new command saith he. I give unto you, that you love one another. It is suitable to Christs own example, who hath loved us; and suitable also to the Gospel, which is a Gospel of peace: Let your conversation be as becometh the Gospel, that you be of one spirit, and of one mind: So I say, this ho­ly agreement is every way suitable, and therefore the more pleasant and delight­ful, and so it ought to be unto us.

Secondly, As it is pleasant and delight­ful, so it is a profitable good: Behold how good a thing it is, it is very profitable. [Page 109]For is it not profitable for the dew to fall upon Hermon, and upon the hills of Zion, to make them fruitfull? Why, such is the dew of holy agreement, when it falls up­on the hearts of men: And this doth make men increase, and multiply in the Church, and to be fruitful in good works; the Psalmist saith, God commandeth his blessing; and when God blesseth, we shall certainly increase and multiply; and this I say did increase the Church, and here­by are the Saints both increased and de­lighted by the blessing of God on them, they do increase in things that are good, and profitable; and this was the thing which Christ prayed for, yea prayed for again and again; yea as I said it is the great thing which Christ hath commanded: A new command, &c. Is it not therefore good and profitable to love one another?

Again, This is the mercy and the grace that is promised, specially in the latter times glorious things are spoken of, and promised to the last daies; and this is one of those things which are promised, and if so, it is then certainly good, and pro­fitable.

Again, This is the Legacy which Christ left with his disciples and people; saith he, Peace I leave with you, my peace I give [Page 110]unto you, not as the world giveth, give I un­to you, John 14.27. and therefore surely this agreement among brethren is very good and profitable.

Again, Certainly it is good, and profi­table to walk worthy of the high calling, to which Christ hath called us, as the Apostle speaks, Eph. 4.1, 2, 3. I beseech you to walk worthy of the vocation, where­with ye are called, with all lowliness and meekness, with long suffering, forbearing one another in love, endeavouring to keep the unity of the spirit in the bond of peace, &c.

Again, Is it not good and profitable that our prayers should be heard, that God should hear and grant our requests and prayers? Why, look into the Scriptures, and you will find that our love is a help to our prayers; it is a help unto us, whereby to have our prayers heard and answered.

Again, Is it not good and profitable for a man to know that he is a child of God, and that he hath an interest in Christ? Why, look into 1 John 3.14. We know that we have passed from death unto life, be­cause we love the brethren: There is a day of death, of natural death, whereby man shall pass from life to death; and there is likewise a time of spiritual life; when a man passeth from death to life. Now [Page 111]how shall I know whether I am passed from death to life? Why, if I love the bre­thren. Yea saith Christ, Hereby shall all know that you are my disciples, if you love one another; not only your selves shall know it, but others shall know it also; and is it not then very good, and profita­ble? For hereby you shall know that your prayers are heard; and by this also you shall know that you are passed from death to life; and hereby you shall not only know your selves to be Christs disciples, but others shall know it also: and if it be so, then certainly it must be good and profitable.

Again, This will give a relish and a sa­vour to all your injoyments; it is the salt of all your comforts: Have salt in your selves, and have peace one with another.

Although our condition be never so prosperous, yet if we cannot agree among our selves, if love and peace be wanting, that sowrs all the rest; and though the ordinances be never so sweet, and our priviledges never so many, yet if we be not united together in love, all is made sowre; this is that which sowrs all our enjoyments, the want of love, and agree­ment, for that gives a relish to all our en­joyments when we have it.

Again, This is that which will make all things easie unto you, though they be ne­ver so hard in themselves; whereas the contrary will make all things hard though never so easie: If I am to do a work or a service for one: why, though the work be never so hard of it self, yet love will make it easie; many complain and say they cannot profit by the Ordinances: why, what is the reason? It is for want of love to them; there are jarrs and con­tentions between friend and friend, be­tween this man and the other man; why, it is for want of love: Love would make all things easie for you, though ne­ver so hard. Now put all these things together, and then you may see, what a pleasant and profitable thing it is, for bre­thren to dwell together in unity, to love, to unite, to live in unity one with ano­ther.

Well then if this be so, why should we not all abound in it? why do not we love and agree one with another, if it be so good and profitable as we have heard, then let us all agree together.

But it may be some will say, we do live together in love and unity, and we are united one to another, But

First, Yet give me leave to mind you [Page 113]of what the Apostle saith, 1 Thess. 4.9. But as touching brotherly love, you need not that I write unto you; for you your selves are taught of God to love one another, and indeed ye do it towards all the brethren which are in all Macedonia; but we beseech you brethren that you increase more and more. Though you do it, yet we beseech you to increase it more and more, and so I say to you: yea and Christ hath com­manded it also, and you must do it in obedience to his command.

Secondly, If our love be right as it should be, then we shall love others al­so, even our neighbours and friends and brethren; we shall love them as our selves. The second Commandment saith our Saviour, is like unto it, that you love your neighbour as your self. Pray for your selves, do all the good you can for your selves, avoid all iniquity that may come upon your selves, and to prove your love to be right, do all this for your neigh­bours also, and love them as your selves.

Thirdly, If our love be as it should be, we shall then love others, because they are godly, let them be of this opinion, or of the other opinion, yet that matters not; though they be not of my opinion, yet if my love be right, I love them because they are god­ly, [Page 114]and I love him most that is most godly; and as his increaseth godliness, so must my love increase toward him.

Fourthly, If your love be true, and such as it ought to be, then you will love one another, and love your brother; as Christ loved you, even so ought you to love one another; how was that? why, Christ loved you freely, in opposition to all the injuries you had done unto him: It is said, 1 Joh. 1.6, 7. If we say we have fellowship with him, and walk in darkness, we lie and do not the truth; but if we walk in the light as he is in the light, we have fellow­ship one with another: and in John 3.16. For God so loved the world, that he gave his only begotten son. Yea Christ hath so lo­ved us, that he hath laid down his life for us; and we are to love as Christ lo­ved, even to the laying down of our lives for our brethren.

Fifthly, If your love be true, it ought to be without restriction, yea and with­out all dissimulation: I say you are to love without any restriction, the only measure of love is to know no measure; and you are to love without any dissimu­lation, yea and your love ought to be also without degeneration; many do be­gin to love spiritually, but end carnally; [Page 115]but true love is without restriction, dis­simulation, or degeneration.

Sixthly, If your love be true, and such as it ought to be, then it will never be bought, neither can it be sold; Love can­not be bought, and if it be true love, it will never be sold, neither directly nor indirectly.

Seventhly, If your love be as it ought to be, it will be singular, it will make you singular in your love: Love your ene­mies saith Christ; It hath been said you shall hate your enemies, and love your neighbours, but I say unto you love them both, love your enemies, do good to them that hate you, and despightfully use you; for if you love them that love you what reward have you, do not even the Publicans so, Mat. 5.43, 44, 45. Love them that hate you, this is singular love; and love where it is true, will make a man thus singular in his ways and carriage.

Eighthly, True love is a praying love. Saies one, I never loved any man, till I had prayed for him in particular: true love I say is a praying love.

And true love is a love at all times, at one time as well as another.

And a man that loves truly, declares that he is loosned from the world, and that he is one that is wrought upon by [Page 116]the Holy Ghost: In the Primitive times, it was said that they were all of one heart, and all things were common among them; and when we are thus of one heart and of one mind; it doth declare that we have been wrought upon by the Holy Ghost; and therefore certainly, there is a great mistake in mens love, all men say they love the saints; they love them in words, though I am afraid many love them but little in their hearts.

But you will say, how far is our love to be exercised, upon whom, and how farr? I say no more but this, so far as the word Brethren doth extend, so far this union and love ought to go, Behold how good and how pleasant it is for Brethren to dwell to­gether in unity. So far I say, as this word brethren extends; and that is so far, as God is their Father, it matters not for opinion, or what judgement they are of; if God be their Father, they are your brethren, and are to be beloved by you, and so far is your love to reach and ex­tend.

But you will say wherein doth this love consist?

Why, in these three things.

In the matter of our judgements.

In the matter of our Affections.

In the matter of our Practice.

First, In the matter of our Judgements. Rom. 12.16. Be of the same mind one to­wards another, mind not high things, but condiscend to men of low estate; Be not wise in your own conceit, recompence no man evil for evil; if it be possible as much as in you lieth, live peaceably with all men.

Secondly, In the matter of our Affecti­ons, in the 10. verse of this Chapter. Be kindly affectioned one towards another with brotherly love, in honour preferring one ano­ther.

Thirdly, In the matter of our Practice, read the 3. verse of this Chapter, For I say through the grace given unto me, to every man that is among you, not to think of him­self more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith. Thus you see how we should act, as to our Judgements, Affections, and Practices, one toward another.

But you will say if this be so, then how much is our love wanting one to­ward another, but what shall we do, that our love to one another may be more knit together; what shall we do that we may advance, and rise to this holy agree­ment, both in our own hearts and others?

For answer hereunto, take these di­rections.

First, Be serious in this work, and lay aside the former hinderances of your love, and your former divisions; and let not any of you say, this is the fault, and that is the fault, and such a one is the cause of it, and such a one is the occasion of it: No, but lay the sault on your selves, lay it upon your selves, and not upon others, and say, It is I, the Lord knows it is I; it is I that have raised this storm; and say as David, I have sinned, I have sinned. Let not your former divisions be forgotten, but take warning by them; lay not the fault I say upon others, but upon your selves, and acknowledge it and say; It is I, I Lord that have sinned. And,

Secondly, If you do desire to be serious in this work, then do you desire Peace; and if it be possible live at peace with all men: the same word that is used in the original for Persecutors, is also used for peace, to shew that we should fol­low after it with might and main, as Per­secutors follow those they persecute; and that if possible we should live at peace with all.

Thirdly, Be sure you strengthen your love; Love must be strengthned, else this [Page 119]union cannot continue; it is the property of love to interpret love in the best sence, to interpret things well.

Fourthly, It is the property of love to speak highly of the person, or thing belo­ved; where there is an uniting, and a sweet agreement, there love will speak high things of each other.

Fifthly, The property of love is to cover the infirmities of those they love; and in­deed how can there be any agreement, if infirmities be not covered: It is the proper­ty of love to give no offence, nor to take any; and it is a great sign that there is no agreement, nor no love, when people are so apt to give offence, and to take offence; for true love is apt to do nei­ther, but to take all in good part.

Sixthly, True love knows how to give and how to take admonitions: And thus you have heard what love will do; therefore I beseech you to strengthen your love to one another; yea I beseech you in the Lord to increase it more and more, one to­ward another.

But you may say further, suppose there be a difference in the matter of our Judgements or opinions: what shall we do to remove it? Why,

First, Be sure of this, that you do not [Page 120]mistake the meaning of that Scripture, which your judgement is founded upon. It is said There was a division among the people because of Christ; why for what was it, what was the reason of it? It was be­cause of misunderstanding, and for want of a right understanding of Christ: So I say, this division may come for want of a right understanding of the Scriptures, upon which our judgement is grounded and founded. But

Secondly, Consider O man whether you do not settle your judgement upon the judgement, or opinion of any, or upon the knowledge of another: Hast thou faith saith the Apostle, have it to thy self before God; Rom. 14.22. But is not a man then to confess his faith before others, when he is called to it? Yes, But the Apo­stle speaks here of lesser things; if thou hast faith have it to thy self in little disputable things; and do not rely upon others, but look to thy self, and give things a time; in due time God will reveal, saith the Apostle.

Thirdly, if you desire this holy agree­ment, then do what you can to keep uni­on in the Ministry, and between the Mi­nistry. It was not for nothing that our Saviour prayed, John 17.11, 21. Holy [Page 121]Father keep through thine own name, those whom thou hast given me, that they may be one as we are; That they all may be one, as thou Father art in me, and I in thee, that they also may be one in us. It is not good for people to cry, I am for Paul, and I am for Apollo, and I am for Cephas, and the like, this is the way to make division; therefore do all you can to live in love and unity; for love is of God, and the contrary is of the Devil.

Fourthly, Take heed of disputation, what have we got this many years by dis­putation? those that are weak, are sooner brought in by humiliation, than by Dis­putation.

Fifthly, If after all this there do re­main division among you, by reason of your judgements, or opinions; then re­member the Apostles rule, and be sure to walk by it: for saith he (as we instanced before) Let no man think more highly of himself than he ought to think, but to think soberly; as God hath dealt to every man the measure of faith. The Apostle directs us, to live humbly, and walk meekly one to­ward another; and not to be rash, or to think highly of our selves. But fur­ther;

Sixthly, If we would live in love and [Page 122]unity, then let us look upon other mens infirmities in conjunction with their ex­cellencies, and their excellencies in con­junction with their infirmities; and there­by the one will take away or hide the other: Let us not pore only upon a mans infirmities, upon his Euts as I may say; he is a godly man but —: therefore if you would agree, joyn his infirmities and his excellencies together, and then look upon him.

Seventhly, If you should meet with any provocation, that may weaken your love one toward another, then be sure to take that as an opportunity to exercise your patience, and your love; when you meet a beggar in the streets full of sores, then you think you have an opportunity to exercise your charity, to give some­thing. And so you should say, when you are provoked by another to debilitate your love and affection, you may say, why now have I an opportunity to exercise my pa­tience. Again

Eighthly, If you will live in love and unity, then you must resolve, with the grace of God, to love, where you are not beloved; let love rise above all difficul­ties; labour for a Gospel spirit, to love though you are not loved: A Legal spirit [Page 123]is a fretful spirit, saith Christ, you know not of what spirit you are of; labour I say after a Gospel spirit, yea the spirit of Christ who was as a Lamb, he opened not his mouth: if you would live in love and unity, then take heed of a Legal spirit, and labour after this Gospel spirit. Again

Ninthly, If you would agree together, and live in love and unity; then be hum­bled for the want of love to one another, and take heed for the future of those things that hinder your love one toward another, there are four or five of them, observe them and take heed of them.

First, Pride, A proud man is much gi­ven to contention.

Secondly, Passion, For though a man dislikes, and is sorry for what he hath done in his passion, when it is over, and though what he doth in his passion be one thing, and what he doth in his seri­ous consideration is another thing; yet we are to take great heed of passion.

Thirdly, Another enemy to love is strangeness, strangeness ends in enmity; when brethren and friends grow strangers one to another, then they surmise things one of another; and that destroys love and unity.

Fourthly, Another is designing one against [Page 124]another; true love knows no designs up­on others; no man can endure to have de­signs laid against him; designing causeth anger, enmity and hatred, and hinders true love one toward another.

Fifthly, Another is whispering, a whispe­rer separateth true friends, Pro. 16.28. But now if any one should come to me, and tell me any thing against a brother, I would not believe the whisperer, till I had spoken with the other; for a cause can never be truly known, nor judged of, till both parties have been heard speak: Thus you may see the five things that hinder love, that is Pride, Passion, Strangeness, designing one upon another, and heark­ning unto whisperers. Now as you desire to live in love and unity, observe these things, and take heed of them.

Tenthly, Let me say to you (holy and beloved brethren) if you would love one another, then forgive one another, and live more unto God who loveth you, live more to God, lest he should turn his love to hatred and wrath against you.

11. Strengthen your love to God himself, the more love you have to God, the more will you love others.

12. If you would live in love and Unity, then you must willingly take wrong, [Page 125]and give up your right for peace sake, and for agreement: saith Abraham to Lot, Let there be no difference between my heardmen and thy heardmen, for we are brethren; Now Abraham was the elder, and therefore it was his right to have the choice, but yet for peace sake he gives up his right, and sayes to Lot, Take what you will, the right hand or the left: there was a division between them, and the Cananites were in the land, and therefore it was no good time for them to be at difference one with ano­ther: when the Cananites were in the land, it was no good time then for good men to strive, and therefore Abraham for peace sake gives up his right: so I say for peace sake and for a holy agreement, you should willingly give up your right, and render up your own right to preserve peace and Unity one with another; O friends, love one another that you may de­clare your selves to be heavenly children, to be children of your heavenly Father, consider, Phil. 1.27. Only let your Con­versation be as becometh the Gospel of Christ; that whether I come or be absent, I may hear of your affairs, that you stand fast in one Spirit, with one mind striving together for the faith of the Gospel.

O friends, let me beseech you to love [Page 126]one another, and to take all advantages that may increase your love, how can you shew your face, before the free love and grace of God, if you do not love one another; with what face can you go to God for free grace and love, when you your selves have no love for your brethren.

If a poor man should do a rich man a great deal of prejudice, and if this rich man should nevertheless invite this poor man to a feast, and welcome him, and do him abundance of good, would you not say that this is wonderful love and kindness, because the poor man is no way able to gratify him, or to make any requital for what he receives, but only by thankfulness; it may be he may be thankful to him: why thus it is with us now, this is our own case, for we have done great injury to God, and yet God hath loved us, and hath given us blessings and riches, and what doth he expect for it all, surely no reward from us, for he knows we are poor and not able to grati­fy him, no he expects nothing, but only that we should love one another; saies God, you can do nothing for me, all that I desire is, that you would love one ano­ther in Truth; How then, I say, will you be able to shew your faces before the [Page 127]God of heaven, if you love not one Another.

O look after this love, which is so much commended in this little Psalm, O how sweet, and perfuming it is, it is as sweet as honey, is is like unto the Oyl that ran down Aarons beard, like the dew upon Hermon, and as the dew that fell down upon the moun­tains of Zion; yea this is that which is sweet and profitable, that which will per­fume you; now if you do desire that Gods perfumes may come upon you, and that the dew of Gods blessings may fall upon you, labour more and more to love one ano­ther, and let not love be wanting; I cannot tell how it may be with you, yet let me desire you, as you would honour your selves now, and as you desire hap­piness in this life, and also to be blessed hereafter to all Eternity, observe this new Commandment to love one another; and as you do desire to declare that you have received free grace, and that you have that seal, with which God seals the soul for his own, to live with him for ever, be exhorted to be of one mind, and love one another, Rejoyce in the Lord, and be of one mind; be united one to another, and let your hearts abound in love more and more one toward another.

MEthinks I see a great rod, ready to be layd upon the back of this Na­tion, and I would therefore at this time endeavour to inform you what the voice of this Rod is, and have to that end chosen this Scripture to speak unto.

In this Chapter then you have Gods controversy with his own people; set down at the end of the 2. verse. For the Lord hath a controversy with his people, and he will plead with Israel; And then he char­geth them with

First, Unthankfulness for many years in the 3.4. & 5. verses, O my people what have I done unto thee, and wherewith have [Page 129]have I done unto thee, and wherewith have I wearied thee, testifie against me, for I brought thee up out of the land of Egypt, &c.

Secondly, He Chargeth them with for­mality, and shews them the evill of it, in the 6. and 7. verses, Will the Lord be pleased with thousands of rams, &c. And then

Thirthly, He pleades against them in the 8. verse. He hath shewed thee O man what is good, and what doth the Lord require of thee, but to do justice and to love mercy, and to walk humbly with thy God. And then

Fourthly, He seals up the Sentence in this verse of my Text. The Lords voice cryeth unto the City, and the man of Wisdom shall see thy name, hear ye the rod and who hath appointed it.

Wherein you have three things espe­cially remarkable.

First, The people the Lords voice cryeth unto, and that is unto the City, the Lords voice cryeth unto the City.

Secondly, You have en exhortation to hear the voice of the Rod. Hear ye the rod and who hath appointed it.

Thirdly, You have an Argument to press you so to do; It is your wisdom, the man of wisdom shall see thy name. The Lords voice cryeth unto the City, that is unto Sa­maria, and Jerusalem, the Chief Cities: [Page 130] And the man of wisdom shall see thy name: The dispensations of God in the way of his mercy or Justice are his name: As a man is known by his name, so God is known by his dispensations, which though they be dark to the world, yet the man of wisdom shall see them and discern them: Therefore hear ye the Rod, and who hath appointed it the Rod; that is the Rod of Correction, Now there is

First, The Rod of power and dignity, He shall send his rod out of Zion.

Secondly, There is a rod of Discrimi­nation: Ezek. 20.37. I will cause you to pass under the Rod, and I will bring you under the bond of the Covenant.

Thirdly, There is the rod of direction: Thy rod and thy staff they shall comfort me,

Fourthly, There is a rod of Govern­ment, both Ecclesiastical and civil: As for Ecclesiastical saith Paul, shall I come unto you with a rod, and as for civil, he that spareth the rod hateth the Child.

Fifthly, There is a rod of Destruction, thou shalt break them with a Rod of Iron, and dash them to peices like a potters vessel, Psalm 2.9.

Now it is a rod of Correction that we are to understand here, from whence I take up this Observation.

That when God visits the transgressi­ons of his people with a rod, it is their best wisdom to hear the rod, and who hath appointed it; It is their true Interest and best wisdom so to do.

For the opening and cleering hereof, I shall speak to these 4. or 5. Propositions.

First, That God doth not steal upon a people with his Judgements, but he first warns them before he smites them.

Secondly, When God smites his own peo­ple, he deals with them in the way of rod.

Thirdly, That Gods Rod is a teaching Rod.

Fourthly, That the message of the Rod is commonly sent to the great Cities, and to the great Towns of a Nation or people.

Fifthly, when God smites his own people with the rod, it is their best wis­dom and their duty to hear the rod, and who hath appointed it,

First, Though God consumes a Nation at once, and destroys a Nation at once at last; Yet he still doth, and will, warn a people before he destroys them, God will not steal upon a people with his Judg­ments, but he first warns them, before he consumes them: he hath his murdering peices which he will discharg in due time, but he will first discharg his warning [Page 132]peices: And God doth sometimes warn people by his word, and sometime by his works and dispensations, Ezek. 33.2. Son of man speak unto the Children of thy people and say unto them, if I bring a sword upon the Land, &c. And at the 7. verse he applies it. So saith he, Thou O Son of man I have set thee for a watchman, unto the house of Israel; therefore thou shall hear the word from my mouth, and warn them from me; would you know what this war­ning is, why it is a warning by the word,

Sometimes God warns his people by his works and dispensations, by his Judge­ments upon others, and by his Afflictions upon themselves, he brings a lesser Judge­ment to prevent a greater; it is with the works of God as it with his word: Now God doth sometimes hew down men by the word, yea he hews them down by the Ministry of the word; there is a time when God will hew down sinners by the Ministry of the word, and lays them upon the ground a drying (as I may say) for Hell, before they come there; Matt. 3. The tree that bringeth not forth fruit, is hewn down and cast into the fire, Hosea. 6.5. Therefore I have hewed them by the Prophets, I have slain them by the words of my mouth, &c. There is a time of hewing down, a time [Page 133]when God will hew men down by the ministry of the word, and as he doth thus by his word, so he doth the same also by his works and dispensations; and though God may, and can destroy a people at once, yet he will not siese upon them before he warn them: that is the first proprosition.

Secondly, When God smites his own people he deals with them in the way of the Rod, though he punish others with Scorpious, yet saith he, for you that are in Covenant with me, if you sin I will visit your trangressions with a Rod: look what worldly Afflictions come upon the Saints they are struck with the Rod; what greater afflictions do you read of, than what fell upon Job, why yet it was the stroke of the Rod, Job 9.34. Let him take away his Rod from me; when God deals with his people I say, he deals with them in the way of the Rod, and if you ask the reason, why God uses the rod with his own people, I answer,

First, Because they are his own Chil­dren, Heb. 12.7, 8. If you indure cha­stisement God deals with you as with children, if you be without chastisement you are bastards and not Sons. I know no better Argument against the Church of Rome saith Luther, than this, that she reigns without the Cross. [Page 134]If two children are fighting together, and a man comes and parts them, and strikes one of them, and not the other, you will presently imagine that the Child which he strikes is his own; and so if you ask why God useth the rod to his people, I answer, because they are his own Children. And

Secondly, As they are Children, so he loves them, and he that spareth the Rod hateth the Child: Now God doth not hate his Children, for every son that he loveth he chastiseth, God loves his children, and therefore he deals with them in the way of the Rod.

Thirdly, There is much folly bound up in the heart of a child, but the rod of Correction bringeth it out saith Solomon, and there­fore God doth sometimes correct his people because of their folly.

Why do School-Masters use the Rod but only to make children learn their lessons; if they would learn without, he would not use the Rod; and why doth God use the Rod with his people but to learn them their lessons; for these reasons therefore doth God use the rod with his people.

But you will say; doth not God use the Rod with the wicked too, do not they come under the rod as well as the righteous.

I answer: Solomon saith the Rod is for the [Page 135]back of the fool, and wicked men are called sools in Scripture, God doth sometimes chastise the Godly by the wicked, the wicked are the rod in Gods hand, and sometimes again, God doth punish wicked men by the Saints, the Saints being the rod in Gods hand: Sometimes I say wick­ed men are the rod for the Godly: Isaiah 10.5. O Assyrian the rod of mine anger, and the staff of their hand is mine indignation. And sometimes the Godly, are the Rod of God, in the hand of God, for punishing the wicked, Jer. 51.19, 20. The portion of Jacob is not like them, for he is the former of all things, and Israel is the rod of his inhe­ritance, the Lord of Hosts is his name: Thou art my battle Axe and weapons of War, for with thee will I break in peices the Nations, and with thee will I destroy Kingdoms. So I say, as the Lord whips the saints by the wicked, so he also lashes the wicked by the Godly, they being the rod in the hand of the Lord.

But you will say, is there no difference between these two?

I answer yes, for 1. There is a whip­ping rod, a rod of correction, and there is also a breaking rod; a whipping rod for the Saints, and a breaking rod for the wicked. In the 2. Psalm it is said, Thou will rule them with a rod of Iron, and [Page 136]break them in pieces like a potters vessel.

Secondly, Though God doth Afflict his own people with the rod, the wicked being the rod in Gods hand, yet he will cast that rod into the sire, when he hath done with it, but though he doth also punish the transgressions of the wicked by the righteous, they being the rod in Gods hand, yet will he not cast that rod also into the fire upon that Account: the Saints may rejoyce when they see the wicked punshed, because they know that them­selves shall not be thrown into the fire, but the wicked have no cause to rejoyce when they see the Godly afflicted, because they may be sure, they themselves shall be thrown into the fire, when they have done their work; The Child may laugh when he sees the rod thrown into the fire, because he knows he shall not be thrown in himself.

Thirdly, Though God doth visit the transgressions of his people with a Rod, yet it is a Rod that Chastizeth in measure, as you may find Isaiah 27.7, 8. Hath he smitten him, as he smote those that smote him, or is he slain according to the slaughter of them that are slain by him? In measure when it shooteth forth thou wilt debate with it, he stayeth his rough wind, in the day of the East-wind: and so in Psalm 89.31, 32. [Page 137] If his Children forsake my Law, then will I visit their transgressions with a rod, and their iniquity with stripes: And so 2 Sam. 7.14. I will be his Father and he shall be my son, if he committ iniquity I will chastise him with the rod of men, and with the stripes of the children of men; So I say, though God cha­stise his own people with a rod, yet it is in measure, but the bones of the wicked shall be broken, it shall fall very heavy upon them.

Fourthly, Though God doth visit the transgressions of his people with a rod, yet it is in season, it is but what is very seasonable, they are so cut and lopt, as that they may grow again, Proverb. 13.24. He that spareth the rod, hateth his son, but he that loveth him chastneth him betimes, or in the morning, that is, he doth it in season; but now the wicked are so cut off, that they never grow more;

Fifthly, Though God visiteth the transgressions of his people with a rod, yet his loving kindness he will never take away from them: If they sin, saith God, I will visit them with a rod, but my loving kindness I will not take away from them, Psalm 89.33. But it is not so with the wicked.

Sixthly, Though God doth visit the transgressions of his people with a rod, yet he will not suffer the rod to rest upon their [Page 138]backs: if your Garments be dirty or dusty, you take a Rod or a wand, and beat out the dust, but when it is out, you do not let the rod rest upon the garment; so God causeth his rod to pass upon his people, but when their dirt and filt is out and removed, he will take away the rod from off them, and will not suffer it to rest upon their backs: So that you see there is a vast difference between the rod of the wicked and the rod of the Godly in these particulars; The rod of the wicked is a breaking rod: but the rod of the Godly is a correcting rod; The rod of the Godly is thrown into the fire, the rod of the wicked is not so; The rod of the godly is seasona­ble, the rod of the wicked is not; the rod of the godly is in love, the rod of the wicked not so: And lastly, God will not let the rod rest upon the back of the righ­teous, but the rod of the wicked shall never be removed, and that is the second proposition.

Thirdly, Gods Rod is a teaching rod, when God smites his people he deals with them in the way of the rod, and that is a teaching Rod, it brings a message with it, For the cleering of this I shall shew you,

First, what those lessons are which the rod teacheth.

Secondly, How this Rod teacheth.

First, If you ask what lessons this rod teacheth: I answer in the General; the Rod teacheth the same Lesson that the word teacheth, the rod teacheth no new Doctrine; but more particularly, the rod hath a lesson for

First, If you be unconverted, the rod calls upon you to turn to God: If a drunkard be sick, the rod of sickness sayes, O Drunkard leave off thy Drunkenness, and turn to the Lord, this Lesson the rod teacheth; and it taught the Jaylor, and Paul, and the Prodigal; when the rod of misery and poverty was upon the Prodi­gall, why then saies he, I will return to my Father, for in my Fathers house is bread enough: Thus the rod teacheth the Unconverted to turn to the Lord; Art thou in thy sins still therefore, O poor sinner, and hast thou gone on a great while in thy sins, and hath God warned thee often by his word to turn to him, and doth he now come upon thee with his rod? why this is all but to teach thee the same lesson still, though in another way, [Page 140]and the lesson is, Hear and your souls shall live, but if you will not hear the whipping, the correcting rod you shall hear, and feel the breaking, and the destroying rod; this is the lesson which the rod teacheth the Unconverted,

Secondly, If you be Converted,

First, The rod calls upon you to mor­tifie your sins more and more, Proverbs 20.30. The blueness of a wound cleanseth away evil, so do stripes the inward parts of the belly, Isaiah 27.9. By this shall the ini­quity of Jacob be purged; by this, that is, by affliction, by the rod; if therefore you have neglected any duty, that you have performed heretofore, or ought to per­form, the rod now calls upon you to do it now, Remember your first works and repent.

Secondly, If you be Converted, the rod calls upon you to prize those common mercies which you have not valued here­tofore; you have had peace but you have not prized it, now the rod of war should teach you to prize it; you have had a quiet habitation, but you have not prized it, now the rod of Tumult calls upon you to prize your quiet habitation, and to be thankful for it; this is another lesson which the rod teacheth.

Thirdly, If you be Converted, the [Page 141]rod calls upon you to honour your own graces, Rom. 5.3. Knowing that tribula­tion worketh patience, patience experience, experience hope, and hope maketh not ashamed. You know how it is with a Countryman, that makes hay, the hay lies abroad, and he sees a black cloud a coming, and he calls to his men to cock up and gather up the Hay; why look into the Nation, and see what a cloud is over us, this calls upon the people of God to gather up their Evidences: Here is a black cloud over us, O all ye people of God, gather up your evidences, that by the dark night of affliction, you may have light to read your own Graces; this is another lesson the rod teacheth.

Fourthly, If you be Converted, the rod calls upon you to sympathize with others in their Afflictions; by your own Afflictions you are called upon to com­passionate others in their Afflictions.

Fifthly, and Lastly, If you be converted, the rod calls upon you to provide for your great and last change: David understood this, and therefore he sayes, Lord teach me so to number my dayes, that I may apply my heart to true wisdom, Psalm. 90.12.

These are the lessons, which the rod teacheth.

Secondly, If you would know further what the Rod teacheth; I answer Nega­tively:

First, The Rod doth not teach you any skill or knowledge of its own, but the spirit of the Lord in the Rod that teach­eth, Blessed is the man that thou chastnest, and teachest him out of thy law, Psalm 94.12. By the Rod a man shall see that presented to him, which lay hid before; when the glass is shaken you see that sand, which you could hardly, or not at all perceive before; so when a man is shaken by af­fliction, his sins are discovered to him; and a sight of sin is the first step to Con­version.

Secondly, By the Rod you are hum­bled and broken, and made more fit and capable to receive instruction; when the young Horse is once well broke, then he is afterwards fit for the saddle; now af­flictions break men, and fit them for Gods service, and for Gods work: If a narrow mouthed vessel be in continual motion and unfixed, you cannot pour any liquor into it, you must first fix the vessel, and then you may put what you will into it; so afflictions will fix you, and settle you, you have many a poor man, that no ground will hold him (as we use to say) [Page 143]till afflictions come, and then they settle him: If you sow seed, you must first plow the ground, and then you sow the seed; now what soul is there which doth not need Gods plow; why Gods Rod is his plow, and when this Rod comes and breaks, and humbles the heart, then it will receive the good seed of Gods word into the furrows of the heart; And further,

Thirdly, By the Rod a man will be for­ced to lay hold of, and stick to those promises, which he could not lay hold on before; for when the Rod comes and brings him low, the man is glad to run to the promise; and truly it is a very great com­fort to us, that we have a promise to run unto, when we are brought low with the Rod; and thus you see what lessons the Rod teacheth, and also how the Rod teacheth, it is a teaching Rod: And so I have done with the third proposition, the next follows.

Fourthly, As the Rod is teaching, and doth bring a message with it; so this message is sent, especially to the great Ci­ties, and Towns of a Nation, or people, The Lords voice cryeth unto the City here in the Text; why, what City or Cities? It was Jerusalem and Samariah; but did not [Page 128]Gods voice cry unto the lesser Towns and Villages? Yes, but when a national Rod comes, the message is especially sent to the great Towns, and Cities of a Nation. For,

First, The Rod comes to avenge the Quarrel of the word; look therefore on that place, or people that have had the greatest opportunities, as to hearing of the word, and having the means of grace, and yet have abused them; the greater controversie hath the Rod with that place or people. Now great Towns, and Ci­ties, have commonly the greatest oppor­tunities as to the word and ordinances, and many times they are most abused in and by these; and therefore the voice of the Rod is especially to great Towns, and Cities: Wo unto thee Capernaum, and why unto Capernaum, and not to the Towns and Villages? Why, Woe unto thee Capurnaum, for thou hast been exalted unto Heaven, in regard of the means, and yet hast not re­pented; Mat. 11.23. therefore woe un­to thee, above all the rest of the Towns about thee: And so O Jerusalem, Jerusa­lem, saith Christ, I cannot but weep over thee; I would have gathered you but you would not, &c. Therefore I cannot but weep over you; though the lesser Towns [Page 145]and villages shall be destroyed, as well as the great ones; yet I weep not over them but over Jerusalem, for she hath had the means of grace more abundantly, and yet hath not repented; and therefore I cannot but weep over it. When the Rod comes, I say, it comes more directly to the great Towns and Cities of a Na­tion.

Secondly, God will be sure to punish those that are the Ringleaders of Rebel­lion in a Nation: Now great Cities and Towns if they are not good, are ringlea­ders to other Towns to do evil: Even as a great Oke, which drops upon the lesser trees under him, spoils their growth, and corrupts them: And so if a man be rich, and not good, he drops upon others, and spoiles others: So I say, great Towns if not good, spoyl and corrupt the lesser Towns and Villages; as if they be good, they are an help and an encouragement to others in goodness; therefore the Lords voice cryeth unto the Cities; and they should all hear the rod, and who hath appointed it: that is the fourth propositi­on. The fifth and main followeth, that

Fifthly, When the Lord doth visit the transgressions of his people with a Rod, it is their true interest, and best wis­dom [Page 146]to hear the Rod, and who hath ap­pointed it.

There are three things in this propo­sition.

First, When God doth visit the trans­gressions of his people with a Rod, it is their duty to hear what the Rod saith. And

Secondly, Not only to hear what the rod saith, but also to consider who hath appointed it. And

Thirdly, It is their true interest, and best wisdom so to do.

I shall not much insist upon these. But for the first,

First, When the Lord doth visit the transgressions of his people with a Rod, it is their duty to hear what the Rod saith; for as you hear, Gods Rod is a teaching Rod; and therefore when the Rod comes, it is your duty to lay your car close to the rod, to hear what it says; for otherwise you will be found despi­sers of its message. If a King send his Ambassadour to speak and treat with ano­ther, and he turns his ear from him, and will not hear him; why, will not he be found a despiser of the message? Now the Rod is a Messenger, an Ambassadour, and it comes from Heaven; if you will [Page 147]not hear it, you despise the message of the Rod; not hearing is despising, there­fore when the Rod comes, hear the mes­sage of it, my son despise not the chastening of the Almighty, saith Solomon, Prov. 3.11.

Secondly, It is your duty to hear the Rod, and also to consider who hath ap­pointed it; not only to hear the Instru­ment, but the Author also whereby the Rod is acted and guided: For

First, Thereby you will honour God in his dispensations: It was the speech of Mr. Dod when the Souldiers broke in­to his house and plundred him, saith he, it is the Lord that hath taken them away; he did not say this thing they have taken away, and they have taken away such, and such things; no, he would not give them that honour; but as Job said when the Sabeans took away his goods, the Lord gives, and the Lord takes away; so said he, I will not honour them so much, as to say that they have taken away any thing from me, but the Lord hath done it; and thereby he gives God the honour of his dispensati­ons; and so must you, if you will hear the Rod, and who hath appointed it.

Secondly, By hearing the Rod, and who hath appointed it; you will much strengthen your faith.

Thirdly, By hearing the Rod, and who hath appointed it, you will be inabled to submit sweetly to the sharp anger of Gods dispensations; I was dumb and open­ed not my mouth, because thou didst it, saith David, Psalm 39.9. So when Shimei cursed David, his servants would have ta­ken off his head, no saith David, Let him alone, it is the Lord that hath bidden him, 2 Sam. 16.11. Mr. Fox makes mention of a young man a Martyr, that when he was upon the Cart going to the fire; his Father who was a Papist, came out of his house, and would have beaten him, but the people hindring him; Pray said he, let him alone, for he is my Father. So I say by hearing the Rod, and who hath appointed it, you will submit unto the Lord, because he is your Father.

Fourthly, By hearing the Rod, and who hath appointed it, you will be led to prayer, and be brought to pray: Pra­yer becomes a man or woman, when they are under the Rod: Pray tell me, when the child is whipt by his Father, doth the child fall down to the Rod, and beg of the Rod to spare him; no but he falls down to him, in whose hand the Rod is, to his Master, or his Father, and cries to him O spare me, pray spare me: So be [Page 149]not stubborn, but fall down to the Lord, when you are under the rod; and say, Lord spare me; do not say to the Rod spare me, do not cry to that when it is upon your backs; no, but see God, and observe his hand, and cry to him for help. But then

Thirdly, As it is our duty to hear the Rod, and who hath appointed it; so it is also our true interest and best wisdom to do it, because it is the way to prevent further strokes; when a child is under the Rod, and will not submit; why says the Master, since you are so stout and so stubborn, I'le try who shall be Master, you or I; and so he strikes on still, till the child cries out I have done, why then says the Master I have done too: And thus it is with us, when we are under the Rod, if we be stubborn, and refuse to hear the Rod of God, and who hath appoint­ed it; well says God, I will try who shall be Master, you or I: what is the reason that some men go so long, so many years with the rod upon their backs; but be­cause they have not heard the Rod, and who hath appointed it; but now when a man shall say, Lord I have done, why then says God, I have done too, O soul.

Beloved it is our best wisdom, and our best course, to hear the Rod, and who hath appointed it.

All that I shall say for Application, is this; It is our true interest, and best wisdom, when the Rod comes, to hear the rod, and who hath appointed it, as hath been proved.

O then that men were wise, and did understand it in this day. O England, England, the Rod is in thy streets at this time, certainly there is a swinging Rod hangs over this Nation: O England what shall I say unto thee, but what the Prophet saith here; Hear ye the Rod, and who hath appointed it: O London Hear thou the Rod, and who hath appointed it, O Norwich Hear thou the Rod, and who hath ap­pointed it, O Yarmouth hear thou the Rod, and who hath appointed it, for you shall thereby honour God, and streng­then your own faith, you shall be able to keep silence in the evil day; you shall be made more fit to pray, and the rod will be sooner removed from you. Therefore as you desire that God may have the honour of all his dispensa­tions, and that your faith may be strengthened, and that you may be in­abled to be silent in an evil day; then [Page 151]hear the rod, and who hath appointed it.

But you will say, what shall we do that we may hear the Rod, and who hath appointed it; we do confess that there is a smart Rod upon the back of this Nati­on, and upon the back of our families, but what shall we do that we may hear the Rod, and who hath appointed it.

I Answer, First, Stand, and look upon the Rod, and you will find two things es­pecially in the Rod;

• 1. Your Sin, and
• 2. Gods Design.

As for your sin, look what sin that is, which God holds before your face, before your conscience, all the time he is striking of you with the Rod, that is the sin he strikes you for. If a Dog worry a sheep, you commonly go and beat the Dog in the face of the worried Sheep, that the Dog may thereby know and understand for what he is beaten: So when the Lord comes, and holds out one sin for you to look on, especially, then you may be sure, the Rod comes upon you for that sin.

Again, Look what sin that is, which doth naturally bring the Rod, that is the cause of it: As for example, If a man be [Page 152]drunk, and do thereby bring himself in­to a feavor, will you not say that drunk­enness was the cause of it?

Again, Look what sin that is, which is most like the Rod of all others, that sin is that which brings the Rod; as for ex­ample, Suppose the Rod of this Nation be decay of Trading; may we not think, that some Stoln wedg of Gold is in this Nation, which is the cause of this Rod, because it is like it: Or suppose the Rod of this Nation be, the Lords forsaking of it; may we not think that Apostacy is the cause of it, because it is like it; therefore if you would hear the Rod, and who hath appointed it, then observe what sin that is which is the cause of it. But

Secondly, And so to conclude, as you are to look upon your sin, so also upon Gods design in the Rod: Now God sel­dom or never gives any mercy to a peo­ple, but he first brings them into the quite contrary condition; as for example, If God intends to give you great assu­rance of his love, he will first suffer you to fall into great Temptations, and dark­ness, that he may thereby fit you for great assurance: Or if God intend to raise you to great honour in the world, [Page 153]he will first suffer you to lie under some great reproach, that you may be thereby the more fit for your honour; And so, if God intend to fix, and settle a Nation, he will first suffer it, to come into great confusion, and tumult, because the Lord will thereby prepare that Nation, for the glorious settlement which he intends.

How is it therefore with you? do you feel or see, the Rod of God upon this Nation, or upon your families, or upon the back of your own particular person? then hear ye the Rod, and who hath appoint­ed it. For Gods Rod is a teaching Rod, and it brings many lessons with it. There­fore what I say to one, I say to all, and to my own soul also, Hear ye the Rod, and who hath appointed it.

IN this Chapter the Prophet Amos en­deavours to pronounce some heavy Judgements against Gods own people Is­rael, wherein there are three things most considerable.

• 1. The Judgement Threatned.
• 2. The cause of the Judgement, and
• 3. The Inference thereupon

First, The Judgement Threatned, and that is in the second, and third verses; The Lord hath sworn by his holiness, that to, the dayes shall come upon you, that he will take you away with hooks, and your po­sterity with fish-hooks. As if he should say [Page 155]I will send Anglers among you, that shall pull you out of your houses, as the little fishes are pulled out of the water; and then he goes on in the third verse; And ye shall go out at the breaches saith the Lord, Though you be great and strong yet will I make breaches among you saith the Lord, this is the Judgement threatned.

Secondly, Here is the cause of the Judg­ment, and that is therefold,

First, Oppression, as at the first verse, Hear this word ye kine of Bashan, that are in the mountain of Samaria, which oppress the poor, which crush the needy, and so forth.

Secondly, Another cause is Idolatry, and Superstition; as at the 4. and 5. verses, Come ye to Bethel, and transgress at Gilgal, multiply transgression; Proclaim and publish the free offering, for this liketh you, O ye children of Israel saith the Lord God.

Thirdly, The third cause is their In­corrigableness, as at the 6. verse, I have given you cleaness of Teeth in all your Cities, and want of bread in all your places, yet have ye not returned to me saith the Lord. And at the 7. verse, And also I have with-holden rain from you, and I have caused it to rain upon one City, and not upon another City, so two or three Cities wandred unto one City to drink water, but they were not satisfied, [Page 156]yet have ye not returned unto me saith the Lord, and at the 9. verse, I have smitten you with blasting and with mildew, when your gardens, and your vineyards, and your figtrees, and your olive trees increased, the palmer worm devoured them, yet have ye not returned unto me saith the Lord, and at the 10. verse, I have sent among you the Pesti­lence, after the manner of Egypt, your young men have I slain with the sword, and have taken away your horses, and I have made the stink of your camps, to come up unto your nostrils, yet have ye not returned unto me saith the Lord, and at the 11. verse, I have overthrown some of you, as God overthrew Sodom, and Gomorrah, and ye were as a firebrand pluckt out of the burning, yet have ye not returned unto me saith the Lord.

Thirdly, Therefore by way of Inference he concludes;

Therefore this will I do unto thee O Israel, and because I will do this unto thee, prepare to neet thy God O Israel.

In these words you have a double In­ference which God makes,

First, Therefore thus will I do unto thee, I have been a long time striving with you (as if he should say) and I have been at a stand whether I should punish you or not, yet have ye not returned [Page 157]unto me, therefore now I am resolved, thus will I do unto thee. And then

Secondly, Now I am resolved, pre­pare to meet thy God O Israel, therefore do thou prepare to meet thy God O Israel: I do not send you a challeng saith God, that you should prepare to meet with your God to fight with him, or to resist him, not to meet God in his anger, and to op­pose him, no; but prepare to meet thy God, by preventing his Judgements, with your Repentance, and returning unto him. If a man be coming to your house, and you go out to meet him, why then you prevent him by meeting of him; So when we prevent Gods Judgements, by our Repentance, we are said to meet with God.

From hence then I take up this Observa­tion or Doctrine.

That when God is resolved to come out against a Nation or people, it is their duty to prepare to meet with God.

For the opening and prosecuting hereof I shall labour to shew you,

First, That God doth seem sometimes to be at a stand concerning a people, whether he should trust to them any longer or not, or whether he should punish them or not.

Secondly, That if they do not come to him, and meet with him, he will then resolve to go out against them in his wrath.

Thirdly, That when God doth resolve to go out against a people in his wrath, it is their duty to prepare to meet him.

Fourthly, I shall labour to shew, how a people, or family, or person, may pre­pare themselves to meet with God in the way of his anger, when he is going out against them.

First, Though God is alwaies resolved in himself what to do with a people, yet he seems to us to be at a stand, whe­ther he should deliver them or not, or whether he should punish them or not, whether he should shew mercy to them or not; as you may see Exod. 33.5. For the Lord said unto Moses, say unto the chil­dren of Israel, ye are a stiffnecked people; I will come up into the midst of thee in a mo­ment and consume thee; therefore now put off thy Ornaments from thee, that I may know what to do unto thee, that I may shew, or make known what to do unto thee, as it is in the Hebrew: this is speaking after the manner of men; and so in Gen. 18.21. I will go down now, and see whether they [Page 159]have done altogether according to the cry of it, which is come unto me, and if not, I will know: And Again, Gen. 22.12. Lay not thine hand upon the Lad, neither do any thing unto him, for now I know that thou fearest God; speaking after the manner of men. And Again, Hosea 6.4. O Ephra­im what shall I do unto thee, O Judah what shall I do unto thee; And in Hosea 11.8. How shall I give thee up O Ephraim, how shall I deliver thee Israel, how shall I make thee as Admah, how shall I set thee as Ze­boim: Here are four Hows in our Trans­lation, though but two in the Hebrew, How shall I give thee up, How shall I deliver thee, How shall I make thee as Admah. How shall I set thee as Zeboim: As if the Lord, (to speak after the manner of men) were in a great streight, and knew not what to do, was not resolved what to do; So I say though God is alwaies resolved in himself, yet he seems to us to be at a stand some­times, whether he shall shew mercy or no.

But you will say, how doth this come to pass, that God doth sometimes seem to be thus at a stand.

I answer, you know how it is with a tender Father, that hath a rebellious Child; saith the Father, I will thrust him [Page 160]out of doors, I will utterly cast him off, I have often admonished him, and threat­ned him, and corrected him, and yet he is never the better, therefore I am resolved even to turn him out of doors; I but then he reflects, and thinks again, He is my child, he is the Son of my bowels, how shall I, how can I give him up, how can I turn him out of doors? why now God is more tender to his Children, than any Father can be to his Children, and there­fore his being at a stand doth speak out, and declare his bowels to his people: His bowels are at work whilst their sins pro­voke him; One while he looks upon their sins, and another while he looks upon Christs satisfaction; one while he hears the Law call Justice, Justice, another while he hears Christ cry Mercy, Mercy; There is Justice and mercy both in God, that he may have the honour of both, and therefore God seems to be at a stand some­times; saies God, These are my people, and if I punish them the enemies will re­proach me, and I shall be dishonoured, and they are my people still for all their sinning against me, and thus God seems to be at a stand.

But you will say, when may God seem to be at a stand, and not to be resolved [Page 161]what to do, speaking after the manner of men.

I answer first, when the Saints and Mi­nisters of God, know not what is best to be done in regard of the times, then is God at a stand, For saith the Lord, shall I do any thing, and not reveal it to my servants the Prophets: Therefore I say when the Saints, and Servants, and Ministers of God are at a stand, and know not what to do, then God seems to be at a stand.

Secondly, When the Dispensations of God, go forward, and backward, then the Lord seems to be at a stand; when a man goes out of his house about his busi­ness, and goes forward and backward in the street, you will say, that man is not well resolved what to do, nor which way to go; And thus it seems to be sometimes with God, his dipensations in the world go forward, and backward, and this is the time, that God is, as it were at a stand, whether he shall shew mercy or no; And so I have done with the first general.

The second is this: That though God seem to be at a stand sometimes, yet if men do not come unto him, and meet him. He will resolve to go forth against them, Therefore thus will I do unto thee: I have been a long time striving with you, and [Page 162]yet have ye not returned unto me, and now I am resolved, and this is Gods Message.

Now for the cleering of this

First, I shall open the truth of it unto you.

Secondly, I shall prove it, and

Thirdly, I shall shew you, when God may be said to go forth against a people or Nation.

First, For opening of it, you must not think, as I said before, that God is at any time unresolved in himself, or that he knows not what to do, No, For known to God are all his works from the beginning of the world, unto the end saies the Apostle. Acts 15.18. There is nothing future, or to come, to God; God is not measured, neither doth he measure by time; There is nothing before, nor after with God in Eternity; All is present, and altogether before him at once, and therefore I say God is not at any time unresolved in him­self, what he shall do with this or that people. Now further, God is said to will a thing in a twofold respect, either in re­gard

• Of his Decree, or
• Of his Dispensations.

In regard of his decree, his love is [Page 163]from Eternity, and yet the same man may seem to be a child of wrath in regard of the dispensation: every Elect person is a child of God from Eternity in regard of Gods decree, and yet he is a child of wrath until he be converted in regard of Gods dispensations. So when I say, that God seems to be at a stand, and unresolved, and that if men do not come unto him he will then go forth against them: This is not to be understood in regard of his de­cree, but in regard of his dispensations. But

Secondly, For the proof of it: it is said, God will not alwayes strive with the Children of men, neither will he alwayes wait, and expect fruit from a fruitles and barren people, Read the parable of the figtree Luke 13.7. A certain man had a figtree &c. and he said unto the dresser of his Ʋineyard, behold these three years I come, seeking fruit on this figtree, and find none, cut it down why cumbreth it the ground. Now though this parable doth concern the Jews, and it concerns us also, wherein we may see there are three times, which go over the heads of all those that sit under the Gospel.

• A time of soul mercy.
• A time of Gods forbearance, and
• A time of Judgement or cutting down.

There is time of forbearance and striv­ing, a time when God seems to be at a stand, but then if men will not come unto him, he will resolve to go forth against them. Rom. 2.4, 5. verses. Despisest thou the riches of his goodness, and forbearance, and long suffering, not knowing that the goodness of God leadeth thee to repentance; But after thy hard­ness and impenitent heart, treasurest up unto thy self wrath against the day of wrath, and revelation of the righteous Judgement of God, who will render to every man according to his deeds. So I say that, though God seem to be at a stand as to his dispensations, yet if men do not come in unto him, he will then resolve to go forth against them in his wrath.

But you will say further, when may God be said to go forth against a Nation or people in his anger.

First, For answer you may know it by Gods dispensations, if his dispensations do bespeak so much, and do plainly declare that God is going forth against a Nation or people, then you may be sure that he is [Page 165]resolved to go forth in his anger: and therefore

First, Observe when a Judgement comes that is extraordinary, then the Lord is gone out against that people: The Lord is known by the Judgements, which he executeth, the wicked is snared in the work of his own hands, Psal. 9.16.

Secondly, Look when God restrains prayer from a people, when he knocks off, and draws off the hearts of his children from praying for such a people, then is God certainly come out against them in his wrath.

Thirdly, When all things work toge­ther for the worst, then the Lord is against that people; when all things instead of working together for the best, do the con­trary, and work together for the worst, then is God surely against that people.

But then 2. As you may know when God is resolved to go out against a people by his dispensations, so you may also know it by our Practices: As when God afflicts a people for crying Sins, and yet incorrigableness follows, then doth the Lord resolve to, go against that people in wrath: As you may see in this Chapter wherein our Text is, There you find the people were guilty of great sins, of great [Page 166]oppression, and great superstition, and Idolatry, and God did not only afflict them for these sins but for others too, and therefore you find in the 7. verse, I have with held the rain from you, and have caused it to rain upon one City, and not upon another, Here was distinction of Judgments accor­ding to their several sins: And so at the 11. verse. I have overthrown you, as God overthrew Sodom, and Gomorrah, and you were as firebrands pluckt out of the burning, &c. God exercised them with several Affli­ctions, and they were distinguishing affli­ctions too, and yet they were incorriga­ble; God tells them, that he had afflicted them with cleaness of teeth, and want of rain, and yet have they not returned unto me saith the Lord, therefore thus will I do unto thee, &c. Thus you see what distin­guishing afflictions they were exercised with, I have sent the Pestilence among you, yet have ye not returned unto me saith the Lord; and yet after all these sore strokes, they still remained incorrigable, and therefore God was resolved to go forth against them in his wrath, and so I have done with the second General.

Thirdly, It is the duty of a people, or Nation to prepare to meet the Lord, when he is coming out against them: [Page 167] Therefore thus will I do unto thee O Israel, and because I will do thus, prepare to meet thy God O Israel.

For the cleering of this I shall endeavour to shew you;

First, That it is a dreadful thing to meet with God in the way of his anger, and Justice.

Secondly, That though it be dreadful, yet it is not so dreadful to the people of God as to others.

Thirdly, That though it be not so dreadful to the people of God as to others, yet it is very uncomfortable for them too, to meet with God in his wrath.

Fourthly, That when God is gone forth against a people in his anger, and in the way of his wrath, it is their duty to prepare to meet with God.

First, It is a very dreadful thing to meet with God in the way of his anger, who may abide the day of his wrath? It is a fearful thing saith the Apostle, to fall into the hand of the living God, Heb. 10.31. For our God is a consumming fire, Heb. 12.29. not a warming fire: There is a warming fire in your houses, and that is very com­fortable in cold weather, but there is a consuming fire also, a fire that burns down houses, and Cities, and that fire is very [Page 168]terrible and dreadful: why our God is a consuming fire; your fire consumes your wood and coal, but it doth not consume your house, it doth not remove the Rocks: but the fire of Gods anger doth so, as you may see, Nahum. 1.5, 6. verses. The mountains quake at him, the hills melt, and the earth is burnt at his presence, yea the world, and all that dwell therein; who can stand before his indignation, and who can abide the fierceness of his anger, his fury is poured out like fire, and the rocks are thrown down by him. Thus you see it is a very dreadful thing to meet with God in the way of his anger. But

Secondly, Though it be dreadful and terrible, yet it is not so dreadful to the people of God as to others.

First, Though God be angry with his own people; yet it is but little, in comparison to what he is with others; As in Zach. 1.2. The Lord was sore dis­pleased with your Fathers, and at the 12. verse, there it is said God had indignation against them threescore and ten years, and then at the 15. verse, And I am very sore displeased with the Heathen that are at ease, for I was but a little displeased, and they helped forward the affliction: Here you see God was greatly displeased with the [Page 169]Heathen, and but little displeased against his people; his displeasure is but little to them, in comparison with what it is to others.

Secondly, Though God be angry with his own people, yet his anger is their friend. If a man be my friend, not only his purse is my friend, but his sword also, if I have occasion; so if God be my friend, not only his love is my friend, but his anger too, but it is not so with the wicked.

Thirdly, Though God be angry with his own people yet they have alwayes free grace to fly unto, and to be their friend, but it is not thus with the wicked.

Fourthly, Though God be angry with his own people, yet they know, or may know, that God is in Covenant with them, and that they have some sweet, and precious promises which belong to them: Nahum. 1.5, 6. Who can abide the fierceness of his wrath, &c. But look at the 7. verse. The Lord is good, a strong hold in the day of trouble, and he knoweth them that trust in him: in the worst times the people of God have promises to run unto for shelter; mark how the promise comes in here: Having shewed the fierceness of [Page 170]Gods wrath in the 5. and 6. verses, who can stand before his presence, &c. He comes in with this promise at the 7. verse, The Lord is good, and a strong hold in the day of trouble, he knoweth them that trust in him.

Fifthly, Though God be angry with, and afflict his own people, yet they know, or may know, that God is afflicted with them, Christ partakes in their Afflictions with them.

Sixthly, Though God do afflict his own people for their sins, yet they know or may know, that God alwayes gives a due allowance in reference to their sins and Infirmities; the best Gold must have an allowance of some dross, and the best Saint must have an allowance upon the Account of his Infirmities, saies the Lord, Hosea 11.8. How shall I make thee as Admah, and set thee as Zeboim; why did not the Lord say; How shall I make thee as Sodom or Gomorrah, sayes Jerom, It was because Admah, and Zeboim were lesser Cities, and were drawn into sin, by the example of the great Cities of So­dom and Gomorrah: and so the ten Tribes were drawn into sin, by the great Cities of Judah, and by Jerusalem, and there­fore God saies, how shall I make thee as [Page 171]Admah, &c. So I say, God doth alwayes give an allowance to his own people, even in the day of his wrath.

Seventhly, Though God be angry with his own people, yet they may see God smile sometimes, even through his frowns; faith doth many times pull the vizard from the face of Christ as I may say, that when he seems to be their enemy, yet still they know that all things shall work together for their good.

Eighthly, Though God be angry with his own people, yet they know, or may know, that God will alwayes have a hiding place for them, and so he will never pro­vide for others. It may be observed, that when Gods people in former Times were persecuted in one part of the world, they had alwayes acceptance and enter­taintment in some other part of the world; and when they were persecuted from thence, they had still acceptance els­where, according to that of Christ, If they persecute you in one City, flee unto ano­ther, until the Son of Man come, Matt. 10.23. Why what is the meaning of this, but that God will alwayes have some hiding place for his people, until Christ come again.

Ninthly, Though God be angry with [Page 172]his own people, yet they know or may know, that they are delivered from wrath to come, and they may comfort them­selves thus; Tis true, that this dispensa­tion of God towards me is in anger, but yet I am delivered from wrath to come; but now it is not so with others, the pre­sent dispensations of Gods wrath upon the wicked, are but fore-runners of his eternal wrath, which shall come upon them; but it is not so with the Saints. And so I conclude this second particular, That though it be very dreadful when God goes forth against a people in his wrath, yet it is not so dreadful to the peo­ple of God as it is to others. But

Thirdly, Though it be not so terrible for the people of God to meet with God in his anger and as it is for others, yet it is a very hard and uncomfortable thing for them to meet with God in this way, for they are used to have other kind of meetings with God, they use to meet him in the Assemblies, to meet him in love, there the Saints desire to meet with God. But

Fourthly, If God do go forth against a people in his wrath, it is their duty, the duty of them all, and of Gods own people also, to go forth to meet God: It is here commanded in the Text by way [Page 173]of reason; It is the duty of Gods people and of others also, to honour God when they are under his dispensations; now when men go forth to meet God, then they honour him; Abraham and Lot intended to honour the Angel, and therefore they went forth to meet him; Joseph would honour his Father Jacob, and therefore he went forth to meet him: Moses would honour his Father Jethro, and therefore he went forth to meet him: Abigail would honour David, and therefore she went forth to meet him; Martha would honour Christ, and therefore went forth to meet him; Cornelius and the believing Romans would honour Paul, and therefore they went forth to meet him: And so if a man be coming to your house, if you would honour him you go forth to meet him; Why now it is our duty to honour God, and therefore it is our duty also to pre­pare to meet with God, that we may there­by honour him.

And further It is the duty of all Gods people to hold a compliance with his dispensations, now if you do not go to meet with God, you do not comply with his dispensations: So that I say when God comes forth against a people, it is their [Page 174]duty to go forth, and to prepare to meet him. And so I come to the fourth General which was proposed.

Fourthly, If it be the duty of a people, when God goes forth against them in his anger to prepare to meet him, Why then what shall we do, to prepare our selves to meet with God; for sometimes God seems to be at a stand, and to be un­resolved what to do, and sometimes he is resolved to go forth against a people, now what shall we do that we may prepare to meet God in both these Cases.

I shall answer these two Questions, and speak to them distinctly, and so conclude without any further Applica­tion.

First, If you would meet with God in this case, then break off from your uncertainties and leave them, do not stand shall I, shall I, as we say, in re­ference to your repentance and newness of life, be not uncertain in your Judg­ments and practices. As in Hosea 6.4. O Ephraim saith God what shall I do unto thee, why Lord, might they say, Why art thou at an uncertainty with us, why saith God, because you are at an uncer­tainty [Page 175]with me, your goodness is as the mor­ning cloud, and as the early dew it goeth away: Sometimes you take up good reso­lutions, but they fade away again pre­sently; Sometimes you are grieved and troubled for sin, but your repentance fades way, as the morning dew; some­times you will perform duties, but your goodness fades away quickly, and therefore I am at this uncertainty with you, because you are at such un­certainty with me; would you then meet with God in this case, why then break off from your uncertainties, that is the first.

Secondly, If God seem to be at a stand, then do you repent and turn to God, for this is that which God expects, and looks for, yet have ye not returned unto me saith the Lord: The Lord repeats it again and again, in the close of several verses, though I have been at a stand, yet have ye not returned unto me saith the Lord. Therefore I say when God seems to be at a stand, be sure that you re­turn unto God; and what I say unto one, I say unto all, and to my own soul also; Doth the Lord seem to be at a stand with us, then let us all return to [Page 176]the Lord by repentance, it may be he staies his hand to see what we will do.

Thirdly, If God seem to be at a stand, and if you would meet with him, then go, and make your choice, Chuse rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a sea­son.

Fourthly, If the Lord seem to be at an uncertainty in point of his dispensations, and if you would meet with God, then take heed that you do not desire the wo­full day, take heed that there be none among you who do desire the wofull day to come: A day of confusion in a Nation is a wofull day, a day of civil War is a wo­full day, civil War begins with uncivil sins, and ends in uncivil Butcheries. Again

Fifthly, If God seem to be at a stand, in point of his dispensations, and if Tem­ptations do then come to draw you off from God, why do you answer all with this: How shall I do this thing, and yet not sin against God, how shall I do this thing, and yet not sin against my own conscience, shall the Lord have his How's for you as I may say, and will you [Page 177]have none for him? shall the Lord say, How shall I give thee up, O England! How shall I give thee up; O London! How shall I give thee up, O Yarmouth! and will not you say, How shall I sin against the Lord, shall the Lords bowels yearn, and turn within him for you, and shall not you turn to God; shall the Lord say, O Drunkard! How shall I give thee up? O Swearer! How shall I give thee up? O Sabbath-breaker! how shall I give thee up? O unclean Person or the like, how shall I give thee up? And shall not you say how shall I do this thing, and yet not sin against God? Therefore do thus, and then you will be able to meet with God in this case.

But 2. As for the second part of this Question. Suppose the Lord be resolved as I hope he is not, to go forth against this Nation, you may observe how he stands hovering as it were over the Nati­on; but if God should resolve to go out against us, would you know how to pre­pare to meet with God?

Then you must observe what those evils are that do provoke God, and labour and strive against them till they be removed; and in order hereunto,

First, If you would meet with God in the way of his Justice and Anger, then you must get Christ into your Arms, as I may say, and so go forth and meet God: It is written of one, that when he would gain favour of his King, he use to get the Kings son in his Arms, and so he got the favour he desired; so if you would find favour with God, get Jesus Christ into your arms, and so go forth to meet him.

Secondly, If you would meet with God in the way of his anger and Justice, then you must humble your self before him and submit unto him: There are two parts in Humiliation, Sorrow for sin, and sub­mission to God; now it may be you are wanting in one of these, therefore labour to abound in both, and so go forth to meet God.

Thirdly, If you would meet with God in the way of his anger and Justice, then do you live justly, and deal justly and righteously. He hath shewed thee O man what is good, and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God; Micah. 6.8. O my friends, labour to do what God com­mands, and what God expects: Now when he comes out against a people in the [Page 179]way of his Justice, he expects that they should be found doing Justice; read the 9. verse, The Lords voice cryeth unto the City, Hear ye the rod, and who hath ap­pointed it; Gods voice is to scare us, and to cause us to leave sin and to turn unto him, and therefore he sayes, Hear ye the rod, and who hath appointed it.

Fourthly, If you would meet with God in the way of his anger, then present unto God your free-will offerings, and pray unto him and seek his face; when Jacob went forth to meet his brother Esau, he sent presents to him, and his brothers face was changed; O what will become of those that never prayed one prayer more in private for all this anger and wrath of God, that seems to be coming out against us.

Fifthly, If you would meet with God in his anger, then get suffering grace: How can you be able to meet with God in the way of his anger in suffe­ring Times, if you have not suffering grace?

Sixthly, If you would meet with God in his anger, be sure to be doing the work of your present day; shew mercy [Page 180]to those that want mercy, They that are merciful shall obtain mercy with God; what will your money avail you in the day of Gods wrath? The only way to meet with God in his wrath, is to shew mercy.

Seventhly, If you would be able to meet with God in the way of his anger, then wait upon God in the way of his Judgements, and in due time you shall be able to say, This is our God, Loe this our God we have waited for him; and if God be going, lay hold of him, take hold upon him, for so we are com­manded, Haiah 27.4, 5. Fury is not in me, &c. Or let him take hold of my strength that he may make peace with me, and he shall make peace with me.

Eighthly, If you would meet with God in the way of his anger, then lay aside your particular Interests, and think it your duty, and desire to do it.

Lastly, If you would prepare to meet with God in the way of his anger, then now whilst you have a little time, Goe and set your self and your house in order, that whatsoever may come, you may have nothing [Page 181]else to do but to dye; And then if God do come in Judgement, and Anger, you may be able to say I have heard the Rod, and have trembled, and have prepared to meet with God: And if God should not come in wrath, but some other way, yet you will have great com­fort in your preparing to meet with God; For either God will come out against the Nation in anger, or he will not; if he do not, you will not lose by your preparing to meet him; but if he do, and you are prepared to meet with him, then will God meet with you in Love, because you have prepared to meet with him in Anger.

Therefore as you desire to be found doing the work, that God would have you to do in this Case, Think of, and remember what hath been spoken. All you that hear this word of God, prepare to meet with God, you know not how soon the Lord may come out against you in wrath, his dis­pensations in the world seem to run backward, and forward: Therefore [Page 182]be alwayes ready, and prepared to meet with God, which way soever he may come, according to this of our Text,

Thus will I do unto thee O Israel, and be­cause I will do thus unto thee, prepare to meet thy God O Israel.