An Expository Comment on 2 Corinthians 1

SERM. XXII.

HItherto we have considered the Inscription; we now come to the Salutation, which is in these words, and it containeth matter of prayer. It is not any earthly or temporal mercy he prayeth for, but what is heavenly and spiritual. The Apostle Paul doth constantly use this Salutation; only in both those Epistles to Timothy and Titus, which were Church-officers, he interposeth Mercy between Grace and Peace. Calvin thinketh he putteth it in his Salutation to Timothy, because of his dear affection and love to him; but why should he do it to Titus also? Certainly it ought to be considered, that only to Church-officers he useth this Salutation. Some think, because the work of the Ministry meets with much malice and froward opposition from wicked men, which made Paul pray, that God would deliver him from unreasonable, absurd men, who are led only by humors and passions, not by Reason and Religion. Therefore seeing those that do faithfully discharge their trust, meet with little favor and love from men; hence it is that he doth in a peculiar manner pray for mercy to them. Others they think the word is inserted, because of the great difficulty of the Ministry, it being a burden too heavy even for Angels shoulders: Insomuch that Chrysostom thought, Few Church-officers could be saved. Seeing then the work is so great, so much grace is required to manage it, and the best have failings, therefore they need the mercy prayed for. But this by the way.

Come we to the Text. In that we may consider, the Matter prayed for: And the Efficient Cause from whom it is to come. The Matter and Benefit is set down in two words, which though but two, yet comprehend all that a godly heart can desire; the first is Grace, the second Peace. In the original there is a defect; and therefore most do supply it by 〈 in non-Latin alphabet 〉 ; as our Translators, Grace be to you. Though the Apostle Peter in the salutations of both his Epistles, expresseth the word, and that is 〈 in non-Latin alphabet 〉 , Be multiplied; and so Estius would supply it here: but there is no inconvenience to keep to the former Interpretation.

2. There is the Cause of this, which is twofold, God our Father, and from the Lord Jesus Christ. All these parts shall be opened, as we take them in order; only let us first take notice of the Manner and End of this Salutation in the general, That it is not for any earthly or worldly thing, but what is spiritual. The Grecians they used commonly 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 in their Salutations, as the Latins, Salve, and are relating only to temporal welfare. And indeed the Heathens knew no better; but the Apostle would lift up our hearts to higher things. The Apostle James Chap. 1. 1. writing to the dispersed Tribes, useth the word only, Greeting; which made Cajetan, among other reasons reject it, as not Canonical, as if such a Salutation savoured of an human spirit: But this is no Argument. For the Apostles gathered together in a Council at Jerusalem, sending a Letter to the Churches abroad, use no more Salutation than that, only in that we are to comprehend, whatsoever is more expressly in Paul's Salutation. Seeing then its only spiritual things which Paul here doth wish to them. Observe,

That spiritual mercies and privileges are to be desired above all earthly and worldly ones whatsoever.

The Grace of God, and Gospel peace is infinitely to be preferred before any outward advantage. Psal. 4. 6, 7. when David had represented the natural desire of every man unregenerated, Who will show us any good? He presently demonstrates the clean contrary disposition of those that are godly and spiritual, Lord, lift thou up the light of thy countenance upon us; and, Thou hast put more gladness into my heart, then they have had, when their wine or oil increaseth. By David you may judge of all the faithful; they esteem more of the love of God, and the sense or persuasion of this, more than the whole world. Let the profane brutish men of the world say, as some did in Chrysostom's time, whom he reproveth, Give me that which is sweet, although it choke me. So let me have my pleasures, my lusts, though they damn me. The godly on the other side, if raised up to this heavenly transfiguration, as it were, to have the spirit of Adoption, enabling them to call God Father, and to walk under the light of his grace and favor, they will say, It is good to be here. So that the desires and earnest longings of men's hearts do divide the world into two parts; Some, and they are only few, who with David say, As the Hart panteth after the water-brooks, so do their souls after God. Yea, Their souls break for the longing they have to God at all times. But then others, they seek the things of this world in the first place; Let them have their pleasures, their wealth, their honors, then with the Reubenites they will sit down, and go no further, because they see the Land is a good and pleasant Land, never desiring to go into Canaan.

To open this Doctrine, consider,

First, That all the while a man is merely natural and dead in his sins, he is not affected with, nor can he desire any spiritual mercy. Even as dead men are not affected with pleasant sights, or melodious sounds. No wonder then, though we do out of the Gospel show such all the glory of Heaven, yet they will not fall down and worship Christ, because they are no ways sensible or apprehensive of a better good. Can a Worm that crawleth upon the ground live the life of an Angel, or a man? Alas, that knoweth nothing, but to crawl on the ground, and feed on the dust of the earth. Thus it is with every carnal man, speak to him of the savor of God, of the light of his countenance, he knoweth no more what you mean, than the brute beast doth what reason is. Besides, sin hath so infected and polluted the heart and appetite of every natural man, that he calleth good, evil; and evil, good; he takes sweet for bitter, and bitter for sweet. That as the Swine loveth to wallow in its mire, and delighteth in that, more than in the sweetest garden that is: Or, as they say of those blind Beetles that live in muck and dung, but sweet things do presently kill them; thus it is with every natural man, he is not only not affected, but he is contrarily disposed to heavenly things, Rom. 8. The wisdom of the flesh is enmity against God. The wisdom, the best understanding, parts and knowledge that he hath, is as full of malice against holy things, as a Toad of poison. The Greek word doth not only signify his intellectual, but his practical wisdom and affection; he doth not say, He hath savoury knowledge of heavenly things (Sapientia est sapida scientia;) And as Bernard, Sapiens est cui res sapiunt, prout sunt. Heavenly things savor as heavenly; earthly things as earthly.) But in every natural man his appetite and taste is wholly disordered, he finds no excellency, loveliness in heavenly things, which yet to a gracious heart are matter of exceeding delight and ravishment.

Hence in the second place, Till a man be regenerated, till he be made a new creature, and endowed with an heavenly heart, he is no suitable subject for these heavenly things. Everyone then as he is affected and disposed, so he judgeth; if earthly, then all his affections move that way; if heavenly, then they are turned the contrary way. As you see in mixed and compounded bodies, what element doth most predominate, accordingly is their motion, either upward or downward; now in this regenerate person, his nature is now changed, and he hath a spiritual resurrection, that as the body, when that shall rise, will lose its gravity and burdensomness; for we shall meet the Lord in the Air, even with our bodies. So the soul in this life made partaker of a spiritual resurrection, hath cast off those burdens and clogs, that did press it down to the creature, and ascends up to communion with God and Christ.

And besides this general Cause, there are some peculiar qualifications, which provoke the godly man to esteem the Grace and Peace of God above all things As,

1. The sense of the sting of sin, and the bitter guilt thereof, is that which makes a man go out of himself and all creatures, to have some supply and comfort. Alas, the soul thus broken and contrite for sin, is like that diseased woman, that had spent all she had upon Physicians, and yet she was as bad as ever, till Christ cured her. So that the grace of God, and Gospel peace is the only oil, that can be poured into this wound. Come to a David, who complaineth, God had hid his face, yea his bones were broken, and all his desirable things perish; and tell him, while thus affected, That he had a glorious Kingdom, many outward mercies and delights he might rejoice in; What good would this music do to his sad heart? Oh it's something else that must cure him! No creature, no wealth can do it, but peace from God; and this made him, while in those conflicts, but getting some victory, breathe out so affectionately, Psal. 32. 1. Blessed is the man to whom the Lord imputeth no sin; not blessed is he who hath the good things and pleasures of the world, who liveth at his hearts ease, but whose sin is pardoned. Thus the guilt of sin maketh him esteem Grace and Peace.

2. Those spiritual desertions and temptations, which sometimes the dearest of God's children feel, do make them esteem of the favor of God, the possession of that more than anything. They sit as Rachel, refusing to be comforted, till they have obtained this. How precious was the presence of Christ to the Church? When she had lost him, then she will hold him, and not let him go; as the night, or the eclipse maketh the Sun more precious. Where there is nothing but sense of unworthiness, what is more welcome than grace? Where there is a desert of hell and damnation, where the soul hath cause to expect nothing but the frowns and vengeance of God, there to meet with grace and favor: Oh how welcome is this! Thus the heart which hath continual fears, tumult and war within itself, to have peace, and that with God; such a peace as no outward misery can take away; What unspeakable refreshments are these? It is these dark and cloudy thoughts, that make the least beams of God's face shining upon them more than all the enjoyments of this world.

3. The experimental taste and sweetness, which they have of heavenly things, maketh them undervalue all things else. If the Prodigal after he had eaten of the satted Calf, and been refreshed in his fathers house, had returned again to his husks, how unsufferable had it been? This aggravated the Israelites ingratitude, that after they had eaten Manna, they should desire the garlic of Egypt. The Apostle Peter, 1 Pet. 2. 2, 3. exhorting them, to desire the sincere milk of the Word, to be as much affected with it, and delight in, as children with their milk, he addeth, If so be ye have tasted how good God is; implying, that this tasting, this experimental trial of the goodness and grace of God in Christ, is that which will make them still long for more and more of God. It's no wonder, that natural men are never affected with these Gospel-promises, they never knew better, they were never acquainted with better, and therefore they cannot desire it; but thou hast known how good God is, thou hast had the first-fruits of Heaven and glory upon thy soul, and therefore thou dost still importune for more, and desire more of God's presence, never saying, It is enough.

In the next place, Let us consider the Reasons, why the gracious heart doth thus desire heavenly things above all outward advantages whatsoever. And

First, Because these spiritual objects have only universal sufficiency and fullness in them, to satisfy and content the heart. If God be reconciled, if he be our God, what then can be wanting to our happiness? Thus David acknowledged, when he said, Whom have I in Heaven but thee, and none in earth in comparison of thee? And Psal. • 3. how contented and happy is he, in having God his God? The creatures they are but as a drop, they have only a limited goodness, but God is the ocean, there is nothing wanting. Hence it is, that because the glorified Saints have a beatifical vision of God, therefore they cannot sin, they cannot immoderately desire anything else.

Secondly, These spiritual mercies they are everlasting and eternal. If the Apostle had wished honors, wealth, long life to them, yet all these would have been but for a moment comparatively, they could not have continued with them always; whereas the favor of God, and the effects thereof, they are to all eternity: whom God taketh into his favor, he never casteth out. How many men have been in grace and favor with the Potentates of the world, yet at last cast off, and ended their days tragically? Haman may be a constant instance of the inconstant grace and favor of men; but whom God receiveth into this favor, he will never abhor again: Such gifts as these, are without repentance. Oh then press hard for this, use an holy violence for this! This will never leave thee, till it hath made thee eternally happy. The Manna that was gathered for any day of the week, would last but that night, but that which was treasured up for the Sabbath-day, would continue longer. Thus the things laid up for this life, they will quickly vanish, but what is in reference to Heaven, and our Sabbath or rest there, that will continue always.

Use of Instruction, To teach us what we are most to desire for ourselves or others. What should Ministers most wish for the people, even that they might have this grace, this peace in the Text? And you should above all things desire it for yourselves: Oh then take heed of such ways, such courses, as drive away God's grace, and his peace! What peace can there be (as Jehu said) as long as whoredoms were in the Land? See that notable place, Isa. 57. 21. There is no peace, saith my God to the wicked. What canst thou expect God's grace to pardon, while thou hast no grace in thy own heart? This also teacheth parents what they should in the first place pray for their children, as also friends for their acquaintance, even this grace of God. How zealous was Paul in desiring this for the Jews? We read of a notable expression, Epist. 3. of John ver. 2. There he wisheth Gaius, as much health to his body, as he had in soul; How excellent was his soul, that was in better condition than his body?

SERM. XXIII.

THe next thing considerable in these words, are the particular mercies prayed for in this Salutation. The first whereof, and that which is the efficient cause of all other things, is Grace. The Common-place in Divinity, De Gratia Dei, of the grace of God, is of a very vast extent, and most of the Popish, Arminian and Socinian errors, arise from the mistake of the use of this word in the Scripture; but it would be impertinent to grasp that whole controversy. I shall not treat anymore of it, then what may relate to this Text.

We may therefore briefly take notice of the use of it to our purpose, That the first and most principal signification of it, is the favor and mercy of God towards us; for it answereth the Hebrew word Chen, which comes of a root that signifieth to have mercy. So that when the Scripture faith, We are justified by grace, we are called by grace, we are saved by grace. The Popish party doth grossly err, taking grace there for something in us wrought by the Spirit of God, whereas it is indeed without us, even the Attribute of mercy and grace in God. So that the meaning is, We obtain such glorious privileges, not because of anything in ourselves, though never so holy, but because of the mere grace and favor of God without us. Grace then in the most frequent and principal signification of it, denoteth the favor and goodness of God. But then

In the second place, It is used sometimes for the Effects of this Grace. For as mercy is sometimes taken for the attribute in God, and sometimes for the effects of it: So likewise is grace. Hence it is that God's grace, is sometimes put for the Gospel, and the preaching of the Word. This being merely from his grace, that he vouchsafeth such a mercy to his people, Act. 20. 24. Tit. 2. 11. Sometimes it is taken for the good success and special assistance that God giveth unto the preachers of it, Act. 14. 26. 1 Cor. 15. 10. Yet not I, but the grace of God, viz. assisting and giving success to my ministerial labors.

Again, It's applied to those common gifts of God's Spirit, which were so wonderfully vouchsafed in those days, To speak with tongues, to work miracles, these are called the grace of God; though some would distinguish between 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , 1 Cor. 3. 10. 1 Pet. 4. 10. Yea the very function and offices in the Church are called God's Grace; as Paul did his Apostleship, Rom. 1. 5. because it's the mere grace of God, that hath appointed such Offices in the Church.

Lastly, That which the Roman Church makes the more ordinary sense, that indeed is sometimes, but seldom to be found in Scripture, viz. to signify those habits and principles of holiness, which are with in us. There are some indeed, who say, The Scripture never useth the word Grace in this sense, but some places seem to be clear, Col. 3. 16. Col. 4. 6. Heb. 13. 9. 2 Pet. 3. 18. And therefore we may truly call that work of God in us Grace, so that we do not make it to justify or save, for that is the grace of God without us. Observe,

That the grace of God is to be desired by everyone, in the chiefest and first place.

This we should earnestly pray for, that whatsoever God would deny us, yet that he would give us his grace and favor. We are (I say) to desire it, not only above all temporal and earthly comforts above riches, honors and long life, but even above the sanctification and holiness of our souls, which God worketh. We are to desire his grace, more than grace in our own hearts; for this is the effect of that, and this alone being imperfect in us, could not justify or save us. Let us discover this rich treasure of God's grace, though the Apostle Ephes. 2. 5. calls it, The exceeding riches of his grace; so that we can never speak to the full of it, though we had the tongue of men and Angels, still there is more in the grace of God, than we are able to fathom. We must therefore speak and understand as children about it, till in Heaven this imperfection be done away. And

First, We must know, that God hath several attributes tending to the same thing, yet do not ionally differ. There is his Goodness, whereby he is willing to communicate of his fullness to the creature. Thus he was good to Adam, making him so glorious a creature. There is his Mercy, and that is, whereby he pitieth his creature, being cast into misery. There is also his Patience and Long-suffering, which is extended to sinners that do for a long time rebel against him, when he could, if he pleased, destroy them every moment in hell. And lastly, here is this property of Grace, whereby he is called a gracious God: And this the Scripture doth speak of, as the most glorious and comfortable attribute; and that doth imply these things:

1. That whatsoever good God doth bestow upon us, it cometh solely and originally from his mere bounty and good pleasure. So that there is nothing in us, that may in the least manner, either merit with God, or move him to be thus gracious. So that we can never hear of this word [Grace] but it should presently humble and debase us, it should make us condemn ourselves, and give all to God. For if it be of grace, than there was no motive in us, God out of his own bowels doth this for us, Rom. 1. 5, 6. The Apostle speaketh very fully to this, If of grace, than it is not of works, otherwise grace is no more grace. So that to acknowledge the grace of God, as Pelagians were forced to do, and so Papists and Arminians do, yet at last to divide between grace and our selves, to make us co-workers with it, yea to make it effectual; this is to take all away really, that we had given verbally before. So that if it be God's grace, we must not give so much as the least sigh and desire to ourselves; all cometh merely from the good pleasure of his own will.

2. Grace doth not only thus imply a pure and only original from God himself, excluding us, but it supposeth also a manifest unworthiness in us, and a contrary desert to what God bestoweth upon us. Therefore grace in the Scripture language supposeth sinfulness in us, that we deserve to be abhorred, and cast out of God's presence. Hence justification and pardon of sin are attributed to the grace of God, because we by our sins might justly have expected God's vengeance, and his condemnation. So that the word Grace is still to debase us more and more in our own eyes. For it doth not only proclaim, that all cometh merely from God, but also that we are wretched sinners, who have deserved the anger and frowns of God, when now we have the light of his countenance. To Adam God was very bountiful, and full of love; yet some Divines say, That we cannot call that God's grace to him, because Adam was not in a sinful and contrary estate, deserving the wrath of God.

3. This grace of God is more especially demonstrated in those effects which relate to the happiness and blessedness of the soul. Therefore it's the grace of God in calling and justifying us, in sending his Son to redeem us, in vouchsafing Gospel-mercies to us. In this the grace of God is made most apparent; and this should teach us, what we should prize most, what we should be affected most with, even these spiritual mercies. The Scripture doth seldom or never call it, the grace of God, to give us wealth, health and temporal mercies; these are not worthy to be mentioned, when we speak of Justification, Remission and Salvation; and yet how carnal and corrupt are we? We desire the grace or favor of God, for our bodies, for outward happiness; but who is sensible of the need of God's grace in this spiritual manner? Thou canst not therefore argue God's grace is to thee, because thou livest in prosperity. and hast what thy soul can desire. For these may stand with God's anger and wrath, thou mayest be a fire-brand of hell, and one prepared for destruction for all this. Oh then be sensible of that which the Scripture attributeth to God's grace, but none save an holy, heavenly heart can do this!

4. This grace is communicated to us in and through Christ. So that it is called in Scripture, The grace of the Lord Jesus Christ, in a twofold respect, 1. Efficiently, because he is able to bestow it upon us. You see in the Text Paul prayeth it from him, as well as God the Father. And, 2. Meritoriously, because Christ by his blood hath made a way open and free for grace to manifest itself. Oh then, let us know, that without Christ, God is a consuming fire, a condemning Judge; that there was no more possibility without him, to have so much as a drop of grace, as there was for Dives in hell, to obtain a drop of water! No, no, there was too great a gulf between God and us. Indeed the Socinians they blaspheme and say, If we hold the merits and satisfaction of Christ (they say) this overthroweth the grace of God, making it none at all. What grace is it (say they) for God to forgive and pardon, when he receiveth full satisfaction for it? But though it be of Justice to Christ, yet it is mere and only Grace in respect of us, and that many ways, but especially in these two particulars; 1. That God was not bound to take a Surety for us; he might have stood for satisfaction in our own persons; that we who had sinned should also be punished. And then, 2. Although this price be paid, yet the application of it, is wholly of grace. For how many are damned? How many have no sin forgiven, or pardoned to them, although Christ came as a Savior into the world. It is therefore mere, and only grace to make thee partaker of this grace, which cometh by Christ. God is gracious, but Christ made way for it.

5. God's grace therefore is the same, with that which the Scripture calls the light of his countenance; Which is an allusion to men, who when they were pleased, and delight in any, they look in a smiling and cheerful manner upon such. Thus it is with God, when he is reconciled through Christ with those that are his, he doth presently cast away his anger, doth no longer turn his face from them, abhorring and loathing their persons and duties; but he accepts of them, looketh upon them with delight: Insomuch that the Scripture makes this to be the utmost blessedness, that a godly man can desire to have, The light of God's countenance shining upon him, to be under his gracious favor, as you see by David's earnest petition for it, and the sad troubles and distresses, which were upon his soul when he hid his face from him. So that to partake of God's grace comprehends all the comfort, glory and blessedness we can desire.

6. This property of God, of being gracious, though it hath always been to the Church since Adam 's fall, yet it hath broken out by degrees: Insomuch that the Gospel time is the time of grace in a more eminent manner. Abraham, and Noah, and David, these were all justified by grace, as well as we, though in Christ's time this glorious light break out into its full luster. God telleth Moses, Exod. 22. 27. He would hear the cry of the oppressed, for he was gracious. And David often, Psal. 86. 15. Psal. 111. 4. doth acknowledge this comfortable property in God, that he is gracious. So that in the old administration, though everything was more covered and obscure, yet then it was the grace of God alone, that they made their refuge; yet this was so dark comparatively, that the Evangelist saith, John 1. 17. The Law came by Moses, but grace and truth by Jesus Christ; as if those former dispensations were not dispensations of grace. Hence the expression is, Tit. 2. 11. The grace of God hath appeared, viz. in a most visible, irradiant manner, that our eyes are dazelled with it, as when the Sun shineth in its full strength at noon-day. So that all those Doctrines, which in these Gospel times do obscure the grace of God, are more intolerable, than those who pleaded the Law, and the works of the Law in former times.

7. Let us consider, What are the opposites to this grace of God; or, What are those sins that do keep off this grace of God from us. For though this Sun shine never so gloriously; though this Ocean be never so full, yet if we shut our eyes, or willfully stop the streams of this fountain, we shall not receive any good by it. And there are these remarkable sins, like so many opacous bodies, that do interclude this grace from us. I shall not meddle with Doctrinal opinions, but practical indispositions. And

1. He who seeketh to be justified by the works of the Law, by his external obedience thereunto, he will never come under the sweet benefit of God's grace. A man that is fully confident in his own righteousness, and the good of his own heart, will always be neglective of the grace of God. You may see this largely by those arguments the Apostle hath in his Episties. A pharisaical spirit is always an adversary to Free-grace; but oh the proneness in all to this sin, especially men civillized, and merely moralized, that are kept from the gross pollutions of the world! You may as soon remove the earth, as such, from their supposed righteousness. The Apostle speaketh it as the general sin of the Jews, Rom. 10. 2. That being ignorant of the righteousness of God, they went about to establish their own righteousness. They would fain set up this Dagon. This is the sweet poison, that is the death of so many; Intus existens prohibit alienum. And when the sensible object is put upon the sensitive faculty, it cannot perceive. And hence it is that there are very few, that do indeed admire and set up this grace of God. If the Prodigal had fared as deliciously every day, as Dives, he would never have desired his Fathers house.

2. Another indisposing thing, to esteem of the grace of God, is the consequent of this, When men are not sensible of original corruption, in the efficacy of it, when they do not see or feel how miserable they are. These two go always together; he that maketh nothing of original sin, hath also as low and slighty thoughts of grace. You see it in Paul, while ignorant of this, what high and great thoughts he had of himself; but when once he came to be anatomized, when once the dark corners of his soul were made known, then who did more long for, and breathe after the grace of God than he?

3. A third indisposition, which is a natural consequent of the former, Where there is not poverty of spirit, brokenness of heart, and thereby an hungering and thirsting after the grace of God. With such also this hath no precious acceptance, Matth. 11. 28. Come unto me ye that are heavy loaden, and I will ease you. Ho, everyone that thirsteth, Come, saith Christ. But alas, where are these tender, contrite, and hungering Christians? No marvel that you see so few crying out, Oh, if we could have the light of God's countenance, if we could but feel the grace of God shining upon us, we would not matter any outward condition whatsoever! Such flowers as these grow but in few places. Christ and his grace are not importunately desired and wrestled for in prayer, because so few are of a contrite hear.

SERM. XXIV.

WE have heard, That the grace of God is the chiefest and most eminent mercy that we can desire, either for ourselves, or others. We have been informed, who are those capable and fit Subjects, that may partake of this grace of God. There remain some more Qualifications to be insisted upon. And

First, Such only partake of God's grace without, who have true inward sanctifying grace. For although it be true, that the grace of God without us, is to be preferred and esteemed above all inherent grace, yet these are inseparably conjoined together. None can claim God's grace, and plead the merciful effects thereof, but such who have this testimony, and evidence within. It is true, this grace (as is to be shown) maketh way for itself; and begins the first stone in this spiritual foundation: but then the subsequent effects of this grace, are only to those, who have the inward work of it upon their own souls. And this must be diligently observed, that so wicked and ungodly men may not think to taste of this tree of life: What hast thou to do, to speak of God's grace, to hope in God's grace, who hast no grace in thy heart? Think not, that God will extend it to such as thou art; for then it would be such grace, as would encourage to sin, and embolden in evil ways. Then we might truly take up that resolution, which the Apostle with so much indignation rejecteth, Let us sin that grace may abound. No, the whole word of God speaketh no grace, no peace to a wicked man. It's not the grace of God, but the anger, the fury, and the wrath of God to such persons. Hence Exod. 14. even at that very time, when God is pronounced gracious and longsuffering, it is added, Who will in no wise acquit the guilty; yet who can keep off these swine from running into this sweet garden? Let them live graceless persons, yet for all this, they prefume God will be gracious to them. But be not deceived, God's word is not a lie; thou wilt find the issue to be, as that speaketh. And although thou mayest for the present have much outward prosperity, many temporal advantages, yet the curse and anger of God may be upon thee all the day long for all this. Dives had great store of earthly benefits, but needed as much a crumb of God's grace, as it were, as Lazarus did a crumb of bread from his Table. Therefore judge thy condition, though overflowing with many outward comforts, no better than an hell, till the grace of God be dispensed towards thee.

Secondly, Those only are preparrd to enjoy this grace of God, who do exercise faith in the promises of the Gospel. For faith is like opening of the window, that lets in this glorious light upon the soul. The grace of God is no otherwise communicated unto us, but by believing, Joh. 1. 12. To them that did believe, he gave them power to become the Sons of God. Rom. 3. 24. Justified freely by his grace, through faith in his blood. So that faith is the hand to receive this precious pearl. And for this reason it is, that God's children are no more filled with this grace; it doth not like oil run into all their wounds, because by unbelief they shut up their souls, and make sad obstructions unto this grace of God. Oh then, if thou who are truly godly walkest in a dejected manner, saying with David, Hath God forgotten to be gracious? Know God is as gracious as ever, yea and as willing his grace should overflow to thy soul, but thou art unwise and froward; thou doest not set upon this great work of faith, which is the key, as it were, to open these treasures of God's grace. Know then, that so much faith as thou bringest, so much of God's grace thou shalt partake of. And therefore it is, That to be justified by faith, to be saved by faith, and to be justified by grace, or saved by grace, is made all one by the Apostle, and he argueth from one to the other; and this way of God's grace, with the manner of receiving, it cometh wholly by revelation. It's alone by the word of God, that we come to know God to be so gracious; and it's alone by the same Word, that we come to know what faith is, and how by that only, and not working, we do receive of this grace. No wonder then, if the troubled and humbled sinner be so longere he comes to be replenished with this grace, that he keepeth constantly in fears and doubts; for till he put himself upon this way of faith, there is not the least cranny in his soul, wherein the least glimpse of God's favor can approach unto him.

Thirdly, Such are capable subjects of God's grace, that are affected thankfully with the least discoveries and manifestations of it to the soul. The Sun is not more welcome to the world, than the grace of God to a broken, contrite heart. If then the soul come to taste of the sweetness of it, both heart and mouth will overflow in the acknowledging of this grace. And indeed therefore doth the Lord do all out of grace to us, that as the Apostle saith, We might be to the praise of the glory of his grace, Ephes. 1. 6. And that we should show forth the praise of him, who hath called us out of darkness into his marvelous light, 1 Pet. 2. 9. So that there is nothing so comely and beautiful for a soul partaking of this grace, as to be calling upon his soul, and all within him to praise God: Yea, because he cannot do it enough, to call upon all other creatures, Angels and Saints, that they would join with him in this work. And certainly the dullness and negligence of the godly is much to be lamented in this very particular. David discovered this, when Psal. 103. he calls upon his soul to bless God; and in other places, Psal. 18. 2. Awake psaltery and harp, I myself will awake early. Why then is it thus with thee, that in temporal mercies and deliverances thou art so cordially sensible of them? If God of weak and sick, make thee healthful; if he recover thee from the gates of death, if he bless thy outward estate, so that thou art freed from the former straits and perplexities thou wert in: If (I say) God do thus for thee, thou lovest to take notice of it; thou canst with tears and joy speak of God's goodness to thee herein; but for those great and unspeakable riches of his grace, in calling of thee, and justifying of thee, in beginning of grace in thy heart; these things thou dost not meditate of so affectionately as thou oughest to do. How far otheawise was it with Paul, whose heart, was like a fountain never dry, but did always stream forth abundantly in blessing of God for those spiritual mercies. Certainly were this grace of God rightly considered by us, it would put us into holy ravishments, it would take us off from all worldly comforts or discontents. The soul possessed with thankful thoughts about this grace of God, will be even in Heaven itself. Indeed we should account this our meat and drink, and our only blessedness. Oh then abhor thyself, for not being ravished more with this grace of God to thee! Say, Lord, what a stone, what frost and ice am I? yea worse than they; for David calleth upon them to glorify and praise God, and they do it in their kind; but I am forgetful and dull in this blessed work, which is the only duty to be done to all eternity. It may be then thou feelest no more of this grace of God, because thou are no more thankful for the present enjoyments of it; and it argueth thy heart not only too dull and sluggish, but too earthly and worldly, that thou dost not bless God in the first and chiefest place, for the workings of his grace towards thee.

Lastly, Such only are capable of the benefits of this grace, who do not abuse it, or turn it into occasion of sin. The Apostle Jude 4. complaineth of some, who did turn the grace of God into wantonness. And the Apostle Paul, Rom. 6. 1. speaketh of some, who encouraged themselves to sin, because of God's grace. Oh take heed of falling into this Libertinism and licentiousness. As the swee • and comfortable showers of April breed frogs and other vermin, as well as pleasant flowers: Thus the grace of God, when falling into a broken humbled soul, makes him more godly and holy; but dropping on the wicked and carnal heart, it pampereth him, and nourisheth him the more in his sins. How many spiders get poison out of these sweet flowers? How many do encourage themselves in their profaneness, and go boldly on in their manifest impieties, hardening themselves with the thoughts of God's grace? Thus whereas bitter pills, the judgments of God would have consumed their lusts; those sweet and comfortable things of God's grace, do more confirm them in their impieties. Oh take heed of being wicked, because God is gracious! For thou wilt find, though he be infinitely gracious, and that to great sinners, when repenting and humbling themselves, yet to such as abuse and turn his grace into an occasion of sin, the hottest flames of his anger will fall upon such.

In the next place, Consider some Rules, how rightly to understand and judge of this grace of God. And

First, You must know that there are those who extremely err about the grace of God, and yet are directly opposite to one another. The Pelagian, the Papist, Arminian and Secinian; all these do more or less diminish, and nullify the grace of God. For howsoever they have many plausible and specious distinctions, by which they would evade to be thought enemies to God's grace, yet unless we give all to grace, we make it no grace at all. Austin's known assertion is very true, Gratia non est gratia ullo modo, nisi sit gratuita omni modo. The Pelagians of old did deceive the Eastern Church, by granting, That all those were to be anathematized, who did not hold the grace of God necessary to every good work: And the Papists with the Arminians, do carry it so speciously, as if they indeed did set up grace more than their Adversaries. Let not therefore everyone that speaketh of grace, be presently accounted Orthodox, and to endure the Scripture-proof and trial. Again, on the other side, there are Antinomians, who do err grievously, though they only would be thought to admire free grace, condemning all as Legal Preachers, and of an Old Testament spirit, that do not speak of grace, as they do. Now God is so gracious these tell us to his people, That he seeth no sin in them, that he doth not afflict for sin. They tell us of such a grace, That God looketh upon us, as if we were Christ himself, and that he doth this from all eternity: That Paul before his conversion, while a persecutor and blasphemer, was as much in the love and grace of God, as after his conversion: That the vilest and most wicked of men, even while they are so, are to receive Christ as a Savior: That neither sins or good works do at all mar, or make our peace: That faith justifieth only declaratively, by manifesting unto us, That God did from all eternity justify us. These and such like poisonous tenets they affirm, and this (they say) is to preach free grace. Thus you see the grace of God may be opposed on the right hand, and on the left.

Therefore in the second place, take this Rule, That we must not exalt grace according to our own fancies and opinions, making such a grace as we would have, and then go to the Scripture to confirm it; but the word of God must be the alone Rule in this case. So that by the Scripture alone, we shall not give too little, nor on the other side attribute too much to it, making God's grace to be such a thing not indeed as it is, but such as we would have. It is good therefore to attend to the Scripture, and to lay all our own thoughts and all human Authorities aside, that so the Scripture grace of God may be found out.

Now these Characters we may have of that grace the Scripture commends in God:

1. That the Scripture-grace doth begin all the good in us. We do not prevent God, but he prevents us. Thus our Savior, You have not chosen me, but I have chosen you: We love him, because he loved us first. So that the word of God doth still resolve the original of all we have into this grace of God, as Rom. 9. and Rom. 11. Ephes. 1. Whosoever therefore makes something in us to begin, and then God's grace to be subsequent; he setteth not up grace in a Scripture-way. Therefore there are no antecedent merits or dispositions in us, for which God doth afterwards bestow his grace upon us. The very first desire, inspiration, and least unseigned groans after Christ is from this grace of God. Therefore the beginnings of what is good; is attributed to God, as well as the progressives, yea the initials most of all, because then we were dead in sin, and in a state of enmity against God.

2. The grace of God which the Scripture commends, as to our Sanctification and conversion is not merely suasory, and by moral arguments, or in an universal, indeterminate and ineffectual manner, till we by our freewill content to it; but it's a grace that takes away the heart of stone, and giveth an heart of flesh; it's a grace that gives a new birth, and maketh us new creatures. Which expressions do suppose, that we had not so much power, as to consent unto grace, till grace doth enable us. It is a grace that giveth us both to will and to do. It's a grace that makes us to be what we are, and so to differ from another, whereas if we did co-operate with grace, or make God's grace effectual, then it would be we ourselves, and not God's grace that should make this difference.

3. The grace of God which the Scripture commends, as to our Justification is imputed grace, not inherent, evangelical grace which justifieth us, is external, though by faith received into us, and made ours. And this is greatly to be observed, for what godly man, when he goeth for Justification and consolation, doth not more attend to inherent grace, than imputed? This truth is the very heart and marrow of the Gospel. It is about this that there is so much doctrinal and practical contending, Whether grace inherent in us, or imputed to us, be that which we must rest upon, and lean upon, when God enters into judgment with us? We say only imputed grace; others say, inherent; and that because the Apostle excludeth works; not only meritorious work, but godly works, works of grace done by us. And here now the Adversaries seem to insult, saying, The Apostle excludeth works only of the Law, such as are done by our natural strength, or perfect works, or works that merit; but this is to distinguish where the Scripture doth not; and whereas it is said, that the works of grace cannot be opposed to grace, because they flow from it, they are effects of it. It's answered, that works of grace cannot indeed be opposed to that principle of grace within us, from whence they are said to flow; but they are opposed to that grace, which is said to be the effect of them, viz. Justification and remission of sins. So that though works of grace do not oppose internal renovation, yet they do justification, which they say is produced by them. Again, whereas they say, That none extol grace more than they do, because they make grace inherent to make us accepted of with God. Whereas the Protestants debate it, denying it this noble work. For (say they) will not grace be most advanced in Heaven, when we shall be justified by that perfection of holiness which is within us? But to this also it's answered, That it's imputed grace, which is Evangelical grace, and that we are to exalt in this life. In Heaven indeed this Evangelical and imputed grace will cease, though all glory will be given to that, because by it we are brought to perfect inherent grace.

Lastly, The Scripture-grace, though it be not for good duties, yet doth always require the study of them, and diligent attending thereunto. So that as we must not with the Papist make our duties thrust out grace; so neither must we with the Antinomians make grace to thrust out duties, for both these do consist together. Therefore as the Scripture speaks of God's grace, so it doth also of those holy duties, which if we do not diligently perform, we cannot have any portion in everlasting happiness.

Use of Admonition, To pray for that spiritual wisdom, that we may join God's grace and our holiness, to be conscionable in performing of the later, but to rely only upon the former: Especially take heed of such ways and courses that shall put thee out of this warm Sun, that shall make thee to walk in darkness, not feeling the comfortable beams thereof. Oh remember, it is this alone, that makes life and death comfortable. It is true, thou mayest be under this grace of God, yet by some cloudy temptations upon thy soul thou not be able to perceive. Oh but let thy earnest prayer be, That God's grace may not only be to thee, but this may be evidenced to thee. Thou canst never have true solid peace, and quiet contentation of soul, till this be all the food (as it were) thou livest upon; till this be all the clothes thou coverest thy nakedness with.

SERM. XXV.

WE are now come to the second thing, which the Apostle doth so cordially wish these Corinthians, and that is Peace. Grace is the Cause, Peace is the Effect. Grace is the fountain, Peace is the stream.

This word Peace among the Hebrews, comes from a root signifying, to be whole and sound, because by Peace they did mean all good and prosperity, as by War, the Hebrew word coming from a root, signifying to eat and devour, they meant all misery and destruction. And among the Hebrews this was their ordinary salutation and greeting, Peace be to you, intending thereby all prosperity and happiness: And so some expound it here by Peace, understanding a prosperous and successful proceeding of all their affairs: But though this is not to be excluded; yet we take Peace in the same sphere with Grace; and as that did relate chiefly to spiritual things, so also must this Peace in the Text.

By it therefore is meant, the fruit of God's grace and favor, viz. a quiet, serene, and calm, joyful frame of soul arising from the sense of God's peace through Christ, whereby we walk comfortably, boldly, and not daunted under sin, afflictions, or death itself. A most blessed and choice mercy it is, putting a believer into an Heaven, while he is on this earth, his heart keeping (as it were) a perpetual Sabbath and rest within. So that whensoever the godly find diffidence, fears, disquietness, perplexities, troubles and dejections of soul; all this ariseth because this peace doth not prevail, and keep all under in our hearts. This 〈 in non-Latin alphabet 〉 , this Peace and tranquility of spirit, some philosophers, especially the Stoics, did greatly aim at, and accounted it the chiefest good; but being ignorant of Christ and faith in him, they took the shadow of it for the substance. Observe,

That peace from God and Christ, is earnestly to be prayed for, as a special and choice mercy.

To have an heart so evangelically affected through the apprehension of God's love, as a Father in Christ; that as the young child can sleep sweetly and safely in its mothers arms: So can we as boldly and comfortably by faith throw ourselves into the bosom of our heavenly Father. Oh, why are there such tormenting fears, such tumultuous conflicts, such wars and confusions in thy soul, when such a privilege as this may be obtained at God's hand?

But to direct you to this Peace, which is a spiritual Philosophers 〈◊〉 turning all into gold; if we have this peace, then they are afflictions of peace, exercises of peace; yea death is peace then. This quiets and composeth all.

Let us first take notice of the nature of it briefly. And

First, This peace lieth in the favor and grace of God, so that his anger and wrath, because of sin, is wholly removed. For where God's wrath is upon a man, where his face is set against him, that man hath no peace, Isa 57. 21. There is no peace, saith my God to the wicked. Therefore though wicked men are for a while in carnal jollity, and in much security, crying, Peace, peace to themselves, as 1 Thess. 5. 3. even then destruction shall suddenly surprise them. The very Heathen could say of a wicked man, That though he might be securus, yet he was never tutus: Though he might cast away all care and fear, bidding his soul, as Dives, to take its ease, yet he is never safe; for in the midst of this security, he heareth that dreadful voice, Thou fool, this night thy soul shall be taken away. Let then the wicked men tremble and quake like Belshazzar, for they may see, not one, but many hand-writings, not in a wall, but in the word of God, fore-telling them without repentance of their certain damnation. This peace therefore begins first in Heaven, and so descends into a man's heart. God removeth his anger, because of our sins; he is become a gracious and reconciled Father, and hence we have peace. Therefore Rom. 5. 1. it is called, Peace with God; insomuch that if we had peace with all the Potentates of the world; if we had peace with the world, which yet Christ's Disciples shall never have, yet this is nothing to peace with God. For how many have ventured to obtain outward peace, as Spira and others, by breaking this peace; and thereupon have plunged themselves into a very Hell? What peace can any in the world give thee, if God cause his anger to break out against thee?

Secondly, This peace, as it doth consistin reconciliation with God; so also it hath the sense and persuasion of this, it brings a man to some comfortable knowledge and evidence of this. For although God's anger be removed, our sins be forgiven, and on God's part all controversies are removed against us, yet if we do not know this, if we are not assured our hearts are us much troubled and disquieted, as if God indeed were our adversary. Hence it is that the Spirit of God is sent into our hearts, enabling us to call God Abba, Father. For if we could not do so, it would be as the Sun, though it casts forth glorious beams of light, yet a blind man, because he cannot see it, it is all one, as if it were midnight: so unless the Spirit of God doth make thee to discern those gifts of the Spirit in thee, as by the light of the Sun we come to see the •… e: so also, though God be our Father, though we be his dear children, yet if we are not assured of this, still this peace is not in our hearts; it must be therefore in God's favor, and our assurance of this faith.

Thirdly, This peace therefore is not procured or wrought by our own strength. If we would give ten thousand worlds, when our hearts are seorched and burn like hell through the sense of God's displeasure, we are not able to refresh our souls with one drop of it. That as all the men of the world are not able to make the Sun arise, if God forbid it; Neither can the parched wilderness water itself, till God prepare clouds to empty themselves upon it: Thus it is with it •… umble contrite heart, praying, groaning, crying out for this blessed peace in soul: Alas it cannot come, till God command it. Therefore he is so often called, the God of peace, Rom. 16 20. Heb. 13. 20. And peace is made the fruit of God's Spirit, Gal. 5. 22. Hence it is, that the Apostle in this Text prayeth for it unto God, as knowing the Corinthians can never have it, unless it be given them from above. This therefore should o •• us of ourselves; think not to have it by any works thou doest; think not outward advantages can help then to it: No, it must be by a lowly humble dependence upon God, Descendendo, in Coelum ascenditur.

Fourthly, As it is wrought by God, so it is purchased by Christ our Mediator. For although he be also the efficient cause of peace, called therefore Isai. 9. The Prince of peace, and The King of peace, Heb. 7. 2. yet he is chiefly called our peace, because by him our peace is purchased, Ephes. 2. 14. Colos. 1. 20. Hence it was, that upon Christ's birth those Angels sang, Glory be to God on High, and peace on Earth, good will towards men. So that had it not been for Christ living and dying to remove the curse of the Law from us, there had been no more hope of peace for us, than the Devils and damned in Hell. Though with Dives we had called but for a drop of water, yet the gulf being not removed between God and us, we could not have enjoyed it. It's then a peace through Christ's blood; we have it at a very dear price: Hence Isai. 53. The chastisement of our peace is said, to be upon him, that chastisement and wounds which brought peace to us. And truly this is much to be meditated on. For what man considering his sinfulness, his unworthiness, can persuade himself, that God will have any peace with such as he is? Do we not see what a laborious work it is to bring the troubled and loaden soul to Christ for ease? How many times ready to despair? What constant qualms and swoons of soul? How often with the Disciples crying out, I perish, I perish? And is not all this, because they think their sins have so offended God, he is so provoked against them, that they can never obtain reconciliation? Doth not this proneness to unbelief and despair, arise from not considering, that the chastisements of our peace are upon Christ? Were we with our tears or graces, to work our peace, then our estate would be incurable? But Christ is our peace-maker; and if peace-makers among men are blessed, How blessed is our Lord and Savior Christ, who made peace between man and God?

Fifthly, Faith is the hand to receive and embrace this peace; by believing we come to have this heavenly tranquility. Those that are strangers to this life of faith, are also strangers to this life of peace. Rom. 5. 1. Being justified by faith, we have peace with God. It's faith that prepareth the way for peace, Isai. 26. 3. Thou wilt keep him in perfect peace, whose mind is stayed on thee, because he trusteth in thee in perfect peace, peace; peace, as in the original, full and universal peace. But how shall he thus be kept? By trusting and staying his mind on God. So Isai. 27. 5. God there inviteth men to believe, which is emphatically called, a laying hold upon God, Let him take hold on me, that he may make peace with me, and he shall make peace with me. Take hold, as we do upon a man that is turning away from us, and seemeth to be offended with us; but we lay hold on him, entreating him to look upon us. This doth faith; and therefore by it we are said to have boldness. Oh then acquaint thyself more with this life of faith! If you see a tree wither in all its branches and boughs, it is because it dieth at the root: So if you see a Christian abating in his peace, in his joy, in his consolations, it is because faith is weak within. This is the breast that gives suck (as it were) to all the serenity we enjoy.

Sixthly, This peace, as it is thus wrought by God in us, and received by faith; so it is conserved and preserved by an holy and diligent attending to the exercise of all grace. For although a godly life be not a cause of this peace, yet it is always conjoined with it; and our negligence and ungodliness will be like an Eclipse to this Sun, it will darken and obnubilate the whole soul. Hence this peace, and a willful course of wickedness can no more stand together, than the Sun and night. The Apostle Peter, 1 Pet. 1. biddeth us, Give all diligence to make our calling and election sure, which is, by adding of one grace to another. Hence Rom. 8. 6. To be spiritually minded, is said to be life and peace. No wonder then if God's own children do so seldom attain to a calm and peaceable frame; they are doubting and discouraged often; they are cast down and hopeless often; they are full of tormenting fears often; for whence is this? but because God's own people are subject to dullness, slothfulness, they break their peace, they interrupt this communion, they do not keep the oil always ready to keep the lamp burning. Oh then say to thy soul, why am I a man of so little peace within me? Why do I find like Rehekkah two struggling within me, faith against diffidence, joy against sadness, hope against fear? Is not all this from my own folly and vanity? The way then to keep this blessed peace, is to walk with all diligence in the whole course of all godliness.

Seventhly, This peaceable calm, and joyful disposition of the soul, is the proper effect and fruit of the Gospel. This is the fi • all and Evangelical temper we under the Gospel, and the Spirit of Adoption, ought to walk in. We may stand and wonder to see, what great expressions Paul useth, Rom. 8. and in other places, concerning the love of God in Christ; how confident and assured of it, how triumphing over all difficulties, as if he were in Heaven already. For the glorified Saints can scarce say more than he doth. And this he speaketh, not in his own behalf, but in the name of all the children of God, they ought to have such peace, assurance, and filial persuasions, as he hath. Now alas, we are like worms crawling on the ground in comparison of him! We spend our days in tumults, fears and disquietness of heart: We are tossed from one temptation to another, and have not this peace, this joy unspeakable, this Evangelical persuasion, and why? but because the Gospel hath not had its full work upon us. Doth not the Apostle, 2 Cor. 3. and in other places, speak of the Ministration of the Law, killing and condemning? Doth he not speak of a spirit of bondage, and of servants as opposite to children? And as the immediate contrary to this, he tells us of the Ministration of the Gospel, and the Spirit of Adoption accompanying it, which Spirit we are to pray for; and are to be transformed more and more from glory to glory, by beholding of the glory of God revealed in the Gospel. Therefore Ephes. 6. 15. We are to have our feet shod with the preparation of the Gospel of peace; We tread among thorns and briars. Now this Gospel munition is the only defense against all hindrances in our way to Heaven. Oh beloved, let us at last know, that the Gospel doth not only consist in an holy, exact, and humble walking, but in a cheerful, peaceful, and gladsome conversation, arising from the sense of God's grace to us in Christ. The Apostle speaketh fully to this, Rom. 14. 17. The Kingdom of God is not meat or drink, but righteousness, peace, and joy in the holy Ghost. You see here the Kingdom of God is not only in righteousness, but in this peace and joy. Did the children of God possess their souls with this truth, they would no more let in unbelief and discouragements into their soul, then they would the prince of darkness, and his Angels? Know therefore, that though thou hast lived so many years under the Gospel, yet till thou obtainest this peaceable calm frame of soul, coming from the love of God in Christ, thou hast not the Gospel-work in its full upon thee. Do not live as if thou hadst only received the Spirit of bondage to fear, but the Spirit of adoption and consolation also. And know this assuredly, That the more any Christian groweth under the Gospel, the more this dispensation affects him, the nearer in communion, and lovely embracements by faith, he cometh unto God as a Father, being able to say with the Church, I am my Beloveds, and my Beloved is mine. And Cant. 8. 10. I was in his eyes, as one that found favor, or peace. being conducted from one room of consolation unto another. As therefore thou desirest to answer the Law of God in holiness, and a godly walking; so conform thyself to the Gospel, by a peaceable and joyful disposition. The Apostle saith, Rom. 10. 15. How welcome are the feet of those who pre • ch the Gospel of peace? And certainly, there cannot be any truth in the world more precious and welcome to this indebted prisoner of sin, who groaneth under the burden of it; then this year of Jubilee, this year of peace, and of a general releasment. Matth. 10. 6. Our Savior instructs his Disciples, as they did go from house to house, preaching the Kingdom of Heaven, if they did meet with a Son of peace, Peace should rest upon that house. Oh that in our Gospel-Sermons, we did meet with these sons of peace, those hearers of peace, that so it might rest upon them! How can you be under the hot beams of this Sun of righteousness displayed in the Gospel, and yet be so chill and frozen with fear and unbelief? How can ye be in the shop of this precious ointment, and you not be full of the sweet savor of it? Though the Antinomian abuse this precious Doctrine, crying down the preaching of the Law, and make all that do it to be legal Preachers: Shall we therefore cry down a Gospeldisposition? Neither of these is to be preached to the prejudice of the other.

SERM. XXVI.

WE are treating upon this admirable and unspeakable privilege of Peace from God. It is a Peace from God, and it is a Peace with God. You have heard several particulars going to the constitution of it, there yet remain more.

In the next place therefore, This peace here prayed for, is a peace in heavenly considerations, because our persons are justified, our sins are forgiven, therefore we have peace. As Rom. 5. 1. there is an external worldly peace, which the natural men of the world only desire; let them live in peace and security, let them have the good things of this world, with the peaceable enjoying of them, this is the utmost of their desire, they think this is enough. We see this notably, Ezek. 13. 10, 16. where the people desire such Prophets only, that will prophesy of peace to them. Peace is so loved, that therefore wicked men do so extremely hate the faithful Messengers of God, because they proclaim no peace to them; they enform them of God's wrath and vengeance against such; now this cutteth them to the very heart: They delight only in such peacemongers, that though they go on in all wickedness and profaneness, yet you must tell them all is well, sow pillows under their elbows, that they may lie down in security. Men that desire to sleep, love not to hear any noise; but the Peace in the Text, is not bred from such base and low materials. When the wicked man is deprived of his pleasure, his profits, then all his peace is gone: but the godly doth many times partake in the most powerful manner of this peace, when they are in the most afflicted and wretched estate, because this peace is within, and upon spiritual grounds. And therefore when the godly many times have most of outward troubles; they do richly abound with this spiritual inward peace. Hence it is that a gracious spiritual heart doth only prize it, and pray for it: The natural man not perceiving these things, which must be spiritually discerned.

Secondly, Whereas a godly man's trouble may arise several ways, this peace hath a proper antidote and cure in all these respects, from what causes a godly man's disquietness and fears may arise, from the contrary will his peace. As for example, a godly man is very frequently disturbed, because of the sense of God's anger for sin, because he is not reconciled, such and such iniquities have provoked God to hide his face, and this filleth him with all bitterness; he will not be called Naomi, but Marah; but when this peace of God possesseth the soul, then all these dark thoughts do presently fly away, as when the Sun ariseth, the night is dispelled. So that when thou thinkest of God, and art troubled; Thy meditation of him is not, as David's, sweet, but bitter; this wholly ariseth from want of this peace, for that will confirm and settle the soul in all references to God, that will represent him to be a gracious reconciled Father.

Again, A man's trouble may arise in his soul, from the temptations and oppositions of Satan, who when he cannot hinder God's people in the exercise of their graces, will in respect of their comforts. So that as the Spirit of God is the Comforter, one great work of his being to assure, to enable to call God Father: So the Devil he is the prince of darkness, and he counterworks God's Spirit. As that is an holy Spirit, sanctifying his people; so he is an unclean spirit, provoking to all sin. Again, as God's Spirit doth comfort and convince us of Christ's righteousness, being the Spirit of Adoption within us, to deliver us from spiritual bondage and thralldom: So the Devil he worketh oppositely to all this; he filleth the heart with sad and unbelieving suggestions; he endeavors to divide between God and us, to make us afraid of him, as being that severe Judge, who will not in any wise be reconciled. Thus he would persuade us, that it is with us, as it is with him, and that there is no more hope for comfort and salvation for us, than for him. But this peace of God doth abundantly fortify against this temptation also; where this peace is, the Devil doth not find the house swept and garnished, but fortified and secured against him, so that he cannot have any entrance. This is the blessed effect of this spiritual peace, that it overcometh the Devil; he commonly entereth into the good tender heart by unbelief, by fears, by propounding doubtful and anxious scruples, and then draweth us into a wilderness far off from God: But this peace from God doth easily quench all his fiery-darts, doth presently stop his assaults, and maketh him not care for coming to us to graple with us, while we have this spiritual armoury on.

In the third place, Our disquietness doth many times arise from the relics of original corruption within us. The godly they find many sad discoveries and workings of the root of corruption within them: They find that their hearts are not in such an uniform and heavenly way, as they desire; they often come short of what they endeavor after. And seeing themselves thus foiled often by their lusts, they begin to be full of fears, and of all doubts; they question their own sincerity, and what Rock they are built upon; hereupon they are pierced thorough with many wounding apprehensions; and have no rest in their bones; but when this peace from God, doth begin to stir in their hearts, then all these fears vanish: They see peace with God, and remainders of corruption may stand together, so long as they do not make provision for the flesh, or give themselves up to sin willingly, but are captivated therein, so long God's favor and love is not removed from them. This peace (they now see) is not bottomed upon a pure and perfect heart, free from any evil at all; for then no David, nor Paul, could have peace, but from the grace of God through Christ, mercifully forgiving those failings and imperfections which we are burdened with.

Lastly, The godly man's peace is many times greatly interrupted from without, because of the hatred and malice of the world: But Christ's peace is an excellent antidote against that also, John 14. 27. John 16. 33. Christ there bequeaths his peace to them, and from this ground, Because in the world they shall have trouble. Let the winds and clouds be never so impetuous, yet they cannot molest the upper region, that is above their reach: So it is here, Let men and Devils set themselves against the godly with all their rage and madness; Let them revile them, imprison them, yea kill them, yet they cannot take away their peace from them. So that unless they could as Black would have done, get God to curse his children: All the curses and violent oppositions of the world, are so far from weakening, that they rather increase and strengthen their peace. Thus you see what large territories this peace of God hath, that it doth extend itself into large dimensions. And oh how blessed and happy is that man, who hath this peace compassing him about in every respect! This is not only Peace, peace, as Isa. 26. 3. but three or four times Peace, peace, from every side, from within and without. Why then is not the true believer more folicitous to possess himself of this crown of mercies?

Thirdly, This peace of God, arising from God's favor in Christ, hath admirable and sovereign effects, which may move us to the attainment thereof. As

1. Where this peace of God is, it will wonderfully compose and settle the soul. This is the genuine, and immediate consequent of God's peace in the soul; it putteth the whole soul into an excellent harmony. There are not those waves and tumults, those divisions and distractions of soul, which many times do greatly perplex the godly: Do we not see an universal want of this peace generally amongst believers? Whence arise those troubles, those concussions of soul? Why doest thou need so often to chide and rebuke thyself, saying, Why art thou cast down, O my soul? and why art thou so disquieted within thee? Do not all these things arise, because thy heart is not at rest and quietness within thee? The Heathens speak much of their Socrates, because he was noted to be always; Eodem vultu, of the same countenance; if this were true, it did not arise from this Christian peace, but from some Stoical, or other Philosophical principles, which did speak much to this tranquility of mind, but yet pleased themselves with the shadow, never enjoying the substance. David doth notably express the effects of this peace, Psal. 48. I will both lay me down in peace, and sleep, because thou Lord alone makest me dwell in safety. Likewise Psal. 23. we have a large description of a serene and pacified mind without any dividing cares of soul. As also Psal. 112. 3. his Heart is fixed, trusting in the Lord. Thus this peace of God keeps all quiet, and subdueth all troublesome insurrections, and motions of soul. Hence Colos. 3. 15. Phil. 4. 17. this peace of God is said to rule in our hearts, and to keep our hearts, as an Army, Garison, a Strong-hold, so that none dare make any opposition, or resistance. Thus doth the peace of God, it is of such sovereign dominion in our hearts, that it keeps down unbelief, and all unruly passions of soul. Do not then be a Magor-missabib to thy own self, when God calleth thee to peace, do not thou set all at variance, and discord within thyself.

2. This peace of God worketh as a consequent from the former, a gracious contentation of soul under all conditions and estates. So that whatsoever befall him, he is the Lapis quadratus, he is built on a Rock, nothing can overwhelm his peace; grieved he may be, sadded he may be, because of some passages even from God against him, yet his peace he is never to let go, for that alone makes the soul contented. Though his conditions alter, and he is tossed up and down several ways, yet because of peace with God, he can follow the Apostle Paul, and though with disproportion say, I know how to abound, and how to want; I can do all things through Christ that strengthens me, Phil. 4. 12. Whereas if this peace of God be taken from the soul, then is the heart of a man like one burning in an hot fever, tossing from one place to another, hoping to find some ease, but can obtain none.

3. This peace of God filleth the heart with joy and boldness at the throne of grace. For as when the Sun ariseth, the dark clouds they are scattered; Thus when the peace of God doth shine into our souls, then the heart is filled with joy in the holy Ghost, 1 Pet. 1. 8. it is called unspeakable joy, and full of glory: Insomuch that such who live in this manner, have Heaven and eternal life already begun in their souls. It is not according to the Spirit of God, that thou shouldst be heaping up sad thoughts against thyself; God's Spirit is a comforting Spirit, as it doth all in us for holiness, so also for consolation. It is not Spiritus Calvinianus, but Papisticus, that may be truly called Melancholicus; for the Calvinist Doctrine preacheth and presseth the assuring work of God's Spirit to the soul, the certainty of perseverance to such who have been partakers of the least true grace; but Popish Doctrine and others commend doubtings, deny certain perseverance of the true Saints; and therefore upon this account, as well as for other reasons, they may be rejected, because they tend to the utter overthrow of the consolation of God's children. Oh then know, that a spiritual life, is a life suitable to the Spirit of God, is a comfortable glad walking, as well as an holy, and a sanctified one.

Lastly, Where this peace from God is, there is a greater incentive and quickening to all holiness and godliness. There the soul is carried out with more fervency and activity, scruples and dejected thoughts, they are like the taking off the Chariot-wheels; there cannot be such improved godliness, such zealous and laborious expressions of love and thankfulness to God, as when this peace of God ruleth in our heart. The fire doth not more easily dissolve the frost and ice, then this peace of God in our souls doth chase away all slothfulness and negligence; if this grace and peace of God were shed abroad in thy heart, thou wouldst like a Giant run thy race of Christianity, whereas now thou art but a Dwarf; feeble hands and weak knees will not go through much work, especially if difficult and laborious. Now the way of Christianity is compared to a race, to fighting and combating: there are thousands of discouragements and oppositions in the way; it behooveth thee therefore to have this peace within, that so the work of grace begun in thee, may go on more prosperously.

But you will say, This indeed is a mercy, like that Pearl in the Parable, we may well fell all to have it: But how may we be directed to obtain it?

Take notice of these things briefly:

First, Distinguish between carnal presumption, and this peace from God. Many have been deluded by taking one for the other. The Jews and Pharisees did confidently boast in God as their Father, and that they were Abraham's seed; the Covenants of Grace did belong to them; yet who were further off from it than they were? When the Pharisees said, Lord, I thank thee I am not like other men, he might have boldness and confidence upon his soul; but yet here was no true peace. And thus there are many hundreds who have quiet, still, and it may be feared, stupefied consciences: Now these find no trouble, no aches, or pains of heart, because of sin, but thank their good God, all is well with them, when yet alas they are miserable, being upon the very borders of Hell, in which they may fall every moment.

Secondly, Take heed of living in sin, or omitting of those Duties God requireth of thee. For although these be not the cause of this peace in thee, yet without these no peace can either be obtained or preserved. This is to be throwing water upon the fire, till it quite go out.

Thirdly, Perswade thyself of those Doctrinal Truths against the contrary Errors, which help to establish this peace: Such as the Nature of Justifying Faith, in the particular application of it; as also, not only the possibility, but the duty of Assurance; the certain, and unchangeable love of God, to all those who are his; as also the acceptableness of such a quiet and joyful spirit unto God himself.

Fourthly, Regard God's promises as well as precepts. Look upon the Gospel as well as the Law; let not one destroy the other, but make them to be subservient in thy whole life.

Lastly, Pray much for the Spirit of Adoption. For it is not thy own power, or meditation upon all the Rules that Ministers may give, which will give this peace of God, till the Spirit of Adoption do reign in thee.

SERM. XXVII.

WE have dispatched the choice and special mercies here prayed for; we now come to the Original and Spring of them; The Efficient Cause, who alone can vouchsafe this to us, and that is two-sold, God our Father, and the Lord Jesus Christ.

Let us consider the first, and there we have a description of him,

• 1. Absolutely, God.
• 2. Relatively, a Father.
• 3. The Community of this to all Believers, or the Extension of it, Our Father.

We shall dispatch all these particulars briefly.

The first head, is the absolute consideration of God, expressed in the word 〈 in non-Latin alphabet 〉 , whether that word come from fear, or to run, or to behold, is doubted of. In the Hebrew there are several Names given to God, insomuch that the Rabbins call him Hashem, the Name. Whether God himself revealed his Name to Adam, or Adam imposed a name upon him, it is hard to determine. This is certain, that the Scripture names do very emphatically represent the Nature of God, especially those two Jehovah and Elohim. The word Jehovah is commonly rendered by the Septuagint 〈 in non-Latin alphabet 〉 , yet in the New Testament, Christ is commonly called 〈 in non-Latin alphabet 〉 , and God the Father 〈 in non-Latin alphabet 〉 , especially when named together, as is to be shown in the verses following.

Now of these two mentioned words, one in the singular, the other is in the plural, which doth denote (especially having light from other places of Scripture) that there is One Divine Nature, and Three Persons. Hence sometimes Jehovah Elohim is put together; although also the former word signifieth the fullness of God's being, and giving being to other things. For which reason (say some) he is not named Jehovah till the second Chapter in Genesis, when all things were completed; and in another place, God is said, Not to be known by the Name Jehovah, Exod. 6. 3. because they had not seen the great things promised, accomplished; and Elohim denoteth God, as governing and ruling the world; in which sense, the fool is said to affirm, There is no God, no Elohim, Psal. 14. 1. Yet having light from other places of Scripture, especially from the New Testament, we ought not to reject this consideration, that therefore Jehovah is in the singular number; and Elohim in the plural, to signify the One Nature, and Three Persons. For though from the plural number merely, we cannot pitch upon the number three more than four, yet from other places joined to this we may. So then, as God in making of man, spake in the plural number; so we shall find in the Scripture in other places speaking of God, as Makers, in the plural number, Isa. 54. 5. Psal. 149. 2. Job 35. 9. for this reason. Though some Divines dare not say, Tres Jehovae, Three Jehovah's, yet they say, Three Elohims, as Zanchi nameth a piece of his works. Indeed there are others, who do wholly reject and dislike that expression. The word God is applied sometimes properly, sometimes improperly. Improperly, so it is given to Angels and Magistrates. The Apostle saith, They are 〈 in non-Latin alphabet 〉 , called God's in Heaven and Earth. Though a learned man observes, That never any Angel or Magistrate is called a god in the singular number; but they are said to be gods in the plural number; now the Apostle sometimes layeth an argument even upon the number. Improperly also it is given to Magistrates; Moses is said to be made a god to Pharaoh; here is the singular number, but the respective limitation is added; because of his dominion God gave him over Pharaoh, to bring judgments upon him: Yea, the Devil is called the god of this world, who is said to blind the minds of disobedient persons. Although some expound that of the true and eternal God, who doth in just judgment harden the hearts of wicked men, Non impertiendo malitiam, sed denegando gratiam. But properly and truly it is attributed to the true God only, and he alone is here said with Christ, to be the Author of that Grace and Peace we have. From whence observe,

That God alone can vouchsafe this grace and peace to his people.

This is part of God's Regalia, There are many things that the creatures can do as second causes; but here God is the alone efficient. We remain, as it were, in so many tormenting Hels, till God cause his face to shine upon us. Hence (you heard) God is called the God of peace; and as it followeth in the next verse, The God of all consolation. As therefore God is the fountain of holiness, so that there cannot be the least degree of holiness wrought in thee, without it come from above, thou hast no free-will or power of thy own to procure it: So it is in matter of consolation and peace. There is not the least drop of comfort can fall into thy heart to refresh it, till God pour it into thee.

I shall briefly mention some grounds of this, because it will be more largely handled in the next verse.

First, God alone can give this grace and peace, Because he was at first the maker of the heart, he is the Father of all flesh, and of all spirits. Having therefore such an immediate dominion over the heart of man, to put into it what he pleaseth, to raise up what affections he will; no wonder if he alone giveth comfort. Elihu speaketh fully to this, Job 35. 10. None saith, where is God my maker, that giveth songs in the night? In the night] when the soul may be most possessed with sad and dejected thoughts, even then he can give songs, and that because he is a maker: That as he who maketh an instrument of Art, the Clock or Watch, he can make it strike, when, and how he pleaseth; if there be any hindrance in the motions of it, he can presently rectify it, because he made it; thus it is with God, he knoweth all the workings, and turnings of thy heart, he made every power and ability of thy soul, and so he alone can fill it with joy or bitterness, as he pleaseth. Though our hearts be not in our power, yet they are in God's power, and what he bids it think, it thinketh; whereas we have not our own thoughts and motions in our own power. It is God therefore that made the heart, who can make it peaceable and joyful.

Secondly, God alone must be the fountain of all grace and peace, Because he alone is the person offended. When we sin, it is he that is provoked, it's his honor, and his Law that is despised; and therefore seeing not the creatures, but God himself is chiefly offended, till he be reconciled, we cannot have any true and certain peace. That as it is with a Subject, who hath offended the Prince, it lieth in the Prince his power only to be gracious, and to give a pardon; though all men in the Nation should give it him, yet if not ratified and confirmed by the Prince, whom he hath offended, he looketh upon his condition as helpless: Thus the foul troubled for sin, though all the world give him peace, yet that will not satisfy him; his thoughts are daily, What doth the Lord say? Besides these, as you see in David, though he greatly offended, and injured man, being guilty of blood; yet he crieth out to God, Against thee, thee only have I sinned; and earnestly prayeth, God would not hide his face from him, Psal. 51.

Use of Direction, To all contrite broken hearts, who like that woman troubled with the bloody flux, have spent all they had upon Physicians that could do no good. Thou hast thus many years been bowed down, a stranger to all joy and peace, look up to God more, know he alone can give thee true joy. For this reason we see David and others, still making their addresses to God, That he would make the bones that were broken to rejoice, that he would make the parched wilderness to be like a pleasant spring, for otherwise they are undone and miserable, till he looks upon them. Now then, if God be the only cause of thy peace; take heed how thou provokest him; better offend all the world than God. For the world, though it rage and persecute thee, yet cannot deprive thee of this peace; but God hideth his face in a moment, and then thou must needs be troubled. Therefore do not think to get this grace and peace from thy own works and doings, but imitate David, who said, He would hear what the Lord will speak, Psal. 85. 8. for he will speak peace to his people. Thus we are to be attending more to the voice of God in his Word, by his promises speaking to our comfort, then to our own hearts; thou wilt hear what thy own perplexed heart speaks, or what the Devil speaks, which always suggest matter of terror and diffidence, and doest not hearken to what God by his Spirit through his Word speaketh to thee. Only take the caution along with thee, the Psalmist giveth, If God have spoken peace, take heed of returning to folly. Sin may in that particular be well called folly, for thereby we unsettle our souls; we that had the quiet enjoyments of God, and his embracements of grace, for some sin that pleaseth or tickleth but for a moment, do cast ourselves into darkness and misery. So that then sin is especially folly, when we have once experimentally tasted the good grace of God, and then afterwards voluntarily chase it away by our own carelessness. Oh how long mayest thou with tears and cries pray for light and comfort again ere thou canst enjoy it?

In the next place, God is here described relatively, a Father. The word Father is sometimes taken absolutely, as it denoteth God the Creator and Governor of all things; sometimes relatively, as denoting the first Person in the Trinity. Although the Socinian flight this distinction, denying the Son to be called the Father, unless once, Isa. 9. which they would wrest to another sense, and that the holy Ghost is never called Father; yea, that the Father is never called Father in respect of the first creation of all things; but because of his fatherly love and care to the things created; yet these things might be cleared against them, were it in our way so much. Here indeed God the Father is named relatively, and not so much from the first creation, and making of all things; as from the Covenant of grace, whereby through Christ we are made his sons, and what Christ hath by nature, we have by grace. So that the paternal relation here mentioned, is more peculiar and sweet, than that general one to all the creatures, even wicked men, who yet are preserved by him, and like Ishmael have many gifts, though they have not with Isaac the inheritance. Observe,

That God is a Father in a more peculiar and special manner to those that do truly believe.

The Poet said, We were God's offspring, who knew not the grace of Adoption, yet the Apostle confirmeth that speech, because we are all his creatures, but the good Angels, and good men, are the sons of God in a more endeared respect.

We shall not insist long neither upon this, though the Scripture make it the treasury of all our consolation; only we may briefly consider, What it is to be our Father. And

First, It implieth his spiritual begetting us by the Word. For before conversion the Devil is our Father, we may say, Our Father which art in Hell, if we were to pray to him; as our Savior told the Pharisees, not Abraham, but the Devil was their Father, and all, because we have his likeness upon us, and his works we do. But when God by his Spirit doth change us, and make us to partake of his Divine Nature, then we are sons, Sons by Adoption, and sons by Regeneration. It is not then everyone, that God is thus a Father to, he must have the Image of God, and his likeness. Therefore though many call him Father, yet he is a Judge, and an enemy to them, because they are contrary to him in nature and actions.

Secondly, As God is thus a Father in respect of a metaphorical generation; so also in regard of all his paternal love and care to those that are his. No bowels of father or mother are comparable to his. Therefore the Prophet Isaiah makes his love to transcend the mothers love, and that to her sucking infant, Isa. 49. 50. Insomuch that all our doubts and fears may presently be subdued, if we consider he is a Father. Why art thou so disquieted, as if like Melchizedek thou were without father and mother? Thou art afraid of hell and condemnation, but will a Father do thus? Again, thou doubtest about many earthly and sensible comforts, what thou shalt eat or drink, and doth not our Savior say, Matth. 6. 8. Your Father knoweth what ye have need of? Improve then the relation of a Father; think what care, love and bowels God hath put into thy heart who art a father to thy children; thou never doubtest of thy affections to them, but many times of their affections and dutifulness to thee; And is not this fatherly affection much more in God?

Thirdly, He is not only our Father, but he sendeth his Spirit into our hearts, to assure us of this, and to be more affected with it, Rom. 8. 15. Gal. 4. 6. For whereas in nature, there the child by a natural instinct is carried out to his father, and to call upon him; It is not thus in grace, for when God is become our Father, then we need the Spirit of God to assure us of this, to make us believe it; of ourselves we should rather conclude, he is our enemy, and our Judge; but this Spirit of God putteth a filial confidence into us. Again, it doth not only assure us, but enableth us against all those doubts and jealousies we have to the contrary, to cry Father, that denoteth the soul is in a very great agony, many objections and oppositions it hath; but yet we are enabled against our hearts, and against the Devils temptations thus to do:

Lastly, He is a Father, and therefore doth afflict us, and chastise us for our good. Insomuch that it is from his fatherly love to afflict us, as well as to give us of his mercies; and if as the Apostle urgeth, Heb. 12. 9. We reverenced our fathers after the flesh, when they chastized us, how much rather our Father after the Spirit? which cannot miscarry, or err in his afflictions upon us.

To this Doctrine let us add the Extension of it, Our Father. Paul saith not my Father, or the father of Abraham, and such eminent Saints, but our Father. Observe,

God is a Father to the meanest and weakest believer, as well as the strongest.

Hence our Savior taught all the godly to say, Our Father. In this expression is implied:

First, Appropriation and application. It is not enough to acknowledge God a Father, but we must bring this relation home to our hearts, Our Father, my Father, and thy Father.

Secondly, It implieth, That God is so the Father of one believer, that he is the Father of all the rest. Earthly parents have sometimes so many children, that they cannot provide for all (at least) so liberally, but God can do as much for any one child of his, as if he had no more; his riches and inheritance is given to everyone, All his children are heirs, and have as much as if there had been but one child.

Thirdly, There is implied the unity and agreement of all believers amongstthemselves. They have one Father. why then should there be such divisions amongst them? The Apostle Ephes. 4. 6. urgeth this one God, and Father of all, one Lord, one Spirit, one God and Father. These are brought as arguments of unity, not merely because they are one, but one • o believers. All believers have but one Lord, one Spirit, one God, and therefore are to manifest this unity.

Use. From both the Doctrines joined together of Direction, with what Evangelical, quiet, and joyful spirits we should live upon this divine truth; God's being our Father should be the Gospel harp to drive out every unbelieving and troublesome thought. 1 John 1. 3. Truly our fellowship is with the Father, and with his Son Jesus Christ. Our fellowship] it should be no new or strange thing to us.

SERM, XXVIII.

WE are arrived now to the last particular in this verse, and that is the second Principle or Cause of this Grace and Peace prayed for, which is Jesus Christ. So that the Lord Christ is here conjoined with God the Father, in bestowing of these spiritual mercies.

In the words therefore we have the Description of Christ,

• 1. By his Name, Jesus.
• 2. By his Office, Christ.

Both which we have already considered in the former verse. There remaineth therefore the Relation by which he is represented to us, and that is 〈 in non-Latin alphabet 〉 , Lord. Paul here prayeth for Grace and Peace from Christ our Lord, as well as from the Father, which is a sure and strong argument of the Divine Nature of Christ; for it is God alone that can give these spiritual mercies, if Christ were not truly God, he could not give these divine privileges. And hence also it followeth, That it's our duty to pray to Christ, seeing he is the Author of such mercies. The blasphemous Heretics of late have differed among themselves, Socinus and Franciscus Davidis about praying to Christ. The later denying it lawful to call upon Christ in prayer. The other granting in the New Testament examples of it; as when Stephen said, Lord Jesus receive my Spirit, &c. So that it is lawful; but yet he saith, There is no precept to command it. But no wonder at this, seeing he holdeth, That prayer in the general was never a duty commanded in the Old Testament. We see by this Text, that if Christ be the fountain of grace and peace, as God the Father is, then are we to pray to one, as well as the other, or to the Father in the Name of Christ. The heretical exception against this place is, That because the preposition 〈 in non-Latin alphabet 〉 is not in the original, therefore he would have the word Father relate to Christ, as well as to 〈 in non-Latin alphabet 〉 Our; as if the sense were, From God our Father, and the Father of Jesus Christ. Indeed our Savior doth say, I go to my Father, and your Father, John 20. 17. But then he saith, my Father in the first place, whereas here in the Text, it's said, Our Father; and afterwards in the heretical opinion should follow, The Father of Christ; but that Christ in these salutations is meant as a conjoined cause is very evident, John 2. 2. where the preposition 〈 in non-Latin alphabet 〉 is expressed from the Father, and from the Lord Christ, the Son of the Father.

A second cavil that needeth a vindication, may be, in that Christ is said to be Lord, as distinguished from God: Therefore it may be thought, that Christ is not God. To this it's answered, That it's true, in the New Testament, though Christ be sometimes called God, yet the more common title given to him, is 〈 in non-Latin alphabet 〉 , especially when God the Father, and Christ are mentioned together, but as when Christ is called Lord, it doth not exclude God the Father from being the Lord also: So neither when God the Father is called God, doth it exclude Christ from being God. But you may say, Why doth the Scripture, if Christ be God, and the fountain of grace, as well as God the Father, always put Christ after God? The answer is, That though absolutely as God there be an equality, yet when personally considered, so that divine order is attended unto, whereby the Father is of himself alone, but the Son of the Father, especially if we consider Christ as Mediator: so although God, yet because in that work he is God-man, and in that office inferior to the Father; hence it is that the Scripture speaks of him as the fountain, and Christ as the stream, or rather second fountain; That of God are all things, and by Christ are all things. It is good to understand these mysteries, so far as the Scripture is a guide to us, that we be not involved in those damnable Socinian Doctrines which overthrow these fundamentals.

That which I shall observe is from the relation attributed to Christ, Lord, viz.

That Jesus Christ is a Lord.

Thus he is often called in the Scripture; yea Revel. 19. 16. he is said to have on his thigh this name, King of kings, and Lord of lords. So 1 Tim. 6. 15. The blessed and only Potentate; the King of kings, and Lord of lords. It's observed, that these titles were given to the Persian Monarchs, because of their transcendent dominion; but here it is applied to Christ transcendently, even to them also, for he is said to be the only Potentate, as if none were Lord but him. Hence it is noted of Augustus, as a providential thing, That the year Christ was born in, he refused to be called Dominus; and so some Christian great men, would not be called Domini, but Domini diminitively, out of reverence to Christ; but the word 〈 in non-Latin alphabet 〉 , and so Lord may be attributed to men, as well as King, and head, so that still it be acknowledged, he is Lord of lords, and that none is Lord like him.

But let us briefly open this Doctrine, that thereby our hearts may be more raised up with this greatness of Christ; for he is a Lord not only for his own great dominion and glory; but for the believers good and benefit; it is matter both of great comfort and encouragement, to know that Christ is Lord. And.

First, We are to consider, That Christ hath a twofold Lordship, Kingdom or Dominion; The one Divines call Natural and Essential; The other Dispensatory and Mediatory. The former he hath as God, and so is Lord in the same sense, that the Father is Lord. The second he hath as he is Mediator, God-man; and therefore it is in some respects distinct from the former, God the Father is not Lord in that peculiar and proper respect, as Christ is. For although that be true, which Divines say, That Christ's natural or essential Kingdom, doth virtually and eminently contain all that his Mediatory doth, yet there is some formal respect to be made. Now as Christ's former Lordship and Dominion was natural and necessary, so this may in some sense be said to be given him; or as the Scripture saith, Act. 2. 36. He was made by the Father both Lord and Christ, appointed to be the Lord, and the Head of his Church: Not that this doth any ways evacuate his Divine Nature; as if because he were made Lord, that therefore he was not so essentially, for nothing was given Christ to perfect him; what he received of his Father in time, did only manifest that he was God: for none can be Lord and Head of his Church, but he who is truly God. If therefore as he is Mediator, it be said to be given him to be Lord, and to have a Name above all Names, yet this doth not deny but prove his Divine Nature, because none but God can have such power, and do such things.

Secondly, This Official, or Mediatory Kingdom hath its degrees; it is militant and triumphant. Militant, and so the Lord Christ hath not as yet subdued all his enemies under his feet; it doth not follow, that Christ is not Lord, because everything is not wholly conquered, because there is sin and the Devil working still. For as David was King, although still there was a great part to be conquered by him; he was King at Hebron, when he was not made King over Israel, yet he had a right to all, before he was in actual possession: So it is with our Lord Christ, he is made Lord over all, only there is time required, to bring all things in subjection to him. And as for his Triumphant and consummate Kingdom or Lordship, that will be at the Day of Judgment; when having saved all his people, and overcome all their enemies, then he shall take the triumph of all his victories. And here we may take notice how to understand that difficult place, 1 Cor. 15. 24, 25. where Christ is said, After all enemies are subdued, to deliver up his Kingdom to the Father. The Socinians urge that, to show that his Dominion and Kingdom will be but for a season, whereas the Scripture in many other places, maketh his Kingdom to be without end, Luk. 1. 32, 33. To reconcile this therefore you must know, That the Apostle doth there speak of Christ's Kingdom as it is militant, and in respect of that Dominion and Government, which now Christ useth in his Church, not in respect of the Lordship and Dominion itself, Christ shall never cease to be the King and Lord of his people; only that manner of Government, which now Christ exerciseth shall cease, all Ordinances and administrations, the Ministry and Sacraments, yea all Magistracy and Civil Power, that God might be all in all; fought then we shall not mediately by Christ approach unto God, as we do here, but immediately, yet so as all glory and honor will redound to Christ.

Thirdly, Christ was thus a Lord in the state of his humiliation, even in his very Infancy; as well as after his exaltation and resurrection. And here again the Socinians blaspheme, denying, That Christ was thus a Lord till his resurrection. But although indeed the Scripture doth often attribute this glory and great name to him after his sufferings, and upon his resurrection; yet that is not because he was not so before, but partly because then there was a glorious manifestation of his Dominion. The Sun did not appear so admirable in his eclipse: Christ in the state of his humiliation did not so fully and palpably discover this his greatness, yet for all that he was endowed with it; and Christ doth acknowledge himself to have a Kingdom to Pilate, even before his sufferings: Yea at his birth, the Wisemen came to worship him as Lord and King; and when he rode in triumph into Jerusalem, that Prophecy was fulfilled, Behold thy King cometh to thee. And certainly if then he was a Savior, and the Messias, he must needs be also Lord and King. Yea, in the greatest expressions of his human weaknesses, as in his birth and death, there was also powerful demonstrations of his Divine Majesty. Neither is Vorstius his Objection of any value, That because Christ in his Infancy had not that wisdom required to govern, which afterwards he did grow up into, therefore he could not be Lord: For in Christ, while an Infant, were hidden the treasures of all wisdom, though these were not actually to be put forth, but when there was an occasion to do so. There was no defect in Christ to be Head of his Church, while a child, because even then he could put forth whatsoever was required at that time to govern the Church with. And indeed to argue, that he was not Lordor King, because he did not actually put forth himself in that way, is absurd; for kingly or lordly actions did not make him to be a King or Lord, but because he was Lord and King, therefore he did as he pleased put forth such actions. Certainly the Apostle calls him the Lord of glory, even while they crucified him, 1 Cor. 2. 8. And the Socinians themselves acknowledge him upon his ascension to be Lord of glory, when yet the greatest instance of his lordly power is still to be accomplished, which is the judging of all mankind, at that dreadful Day of Judgment. Christ then was always Lord, both in his state of humiliation, and also of his exaltation.

Fourthly, This lordly power which Christ hath, extends to all things in the world, he is Lord over the whole world. He is the universal Monarch; for God hath given him all the kingdoms of the world, Rev. 11. 15. The kingdoms of this world are there said to become the Lord's, and of his Christ: Yea in some sense this great Dominion is given to every Saint, Revel. 2. 26. To have power over all Nations, even as he hath received of the Father. Hence it is said, John 5. 22. That the Father judgeth no man, but hath committed all judgment to the Son; not that the Father hath wholly abdicated himself from the government of the world, as the Socinians say, but because Christ as Mediator is subordinate unto him in this administration. Christ therefore hath an universal power over the whole world; And whereas learned men say, One man cannot be universal Governor over the whole world, much less over the Church, because no man can have those qualifications fit for to discharge that Government: yet in Christ this doth not hold, because he is God as well as man; but this Dominion of Christ, in respect of his Church, is of another nature than that of the world, for he rules the world with a rod of iron, breaking everything to pieces that shall prejudice his Church: So that this power over them is wholly coactive, as they do not willingly own or submit to him as a Lord; so he doth by his omnipotent power keep them under, and makes them servants and vassals for his work, and to bring about such glorious ends, which they never intended, or shall have any benefit by, as those that built Noah's Ark, were not preserved in it. But to his Church, there he holdeth out a Scepter of grace. For as they do willingly own him as their King, submitting to his order and laws; so he taketh special care over them, and they may more safely lay themselves down under his protection, than under the greatest Potentate in the world.

More might be said Doctrinally about this Dominion of Christ; but let us consider what comfortable and useful improvement is to be made of it. And

1. Is Christ thus a Lord, and that above all Lord's? Then what ground is here for our faith under all discouragements and affections? How little doest thou posfess thy heart with this Lord of glory? Doest thou doubt about the pardon of sin, conquering of corruptions, preservation under temptations? Is not all this, because thou doest not remember Christ is Lord of Lord's? Will not he bear thee up? Doth he want either knowledge or power? Especially this should encourage us in any work for him. Thou fearest the frowns of man, the oppositions of man; thou doubtest thy cause will sink, and is not all this, because thou lookest upon earthly power as greater than Christ's power? Was ever any temporal lord able to do such things, as the Lord Christ? Never than saint or be discouraged under his work.

Use. 2. If he be our Lord; then here is ground for duty, as well as for comfort. Joh. 13. 13. Ye call me Master and Lord, ye do well, saith Christ; but from that consideration he puts them upon duty. And certainly, i • Christ be our Lord, where then is our honor, our obedience to him? May not he impose what duties, enjoin the Church what Laws and order to walk by, he pleaseth? Shall we be our own lords? Our tongues, our hearts are not our own, but our Lord's. Take heed of being in the number of those who shall deny the Lord that bought them, 2 Pet. 2. 1. for such as do so, bring upon themselves swift destruction. if he be not thy Lord in grace and favor, he will be thy Lord in wrath, and in thy confusion. They that said Psal. 12. 4. Who is Lord over us? found that God would be above them.

SERM. XXIX.

THe Inscription hath been fully considered; we proceed to the other parts of the Chapter, which are,

• 1. An Exordium.
• 2. An Apologetical Narration against those calumnies that were charged upon him by the false Apostles.

This Text is part of the Exordium, or his Introductory beginning to what matter he was delivering to them, and it is by way of Doxclogie and Thanksgiving. For the most part the Apostle begins his Epistles with cordial affectionate blessing and praising of God, and that commonly for the gifts and graces which God had bestowed on them he writeth unto; but here he blesseth God chiefly for those consolations and supports, which he himself had from God; and this he doth partly to give all glory and honor to God, partly to animate and encourage all to suffer for Christ, they would not be losers by it; and partly to stop the mouths of his accusers, when they should see that all the afflictions he underwent did turn to his, and the Churches good.

Now in this Thanksgiving passage, we may observe,

• 1. The praise itself, expressed in that word 〈 in non-Latin alphabet 〉 , Blessed.
• 2. The Object of it, God, which is,
  • 1. Illustrated from his relative title to Christ, The Father of our Lord Jesus Christ.
  • 2. From his Efficiency, which is twofold, The Father of mercies. 2. The God of all comfort.

So that this Text doth represent God in a most sweet, comfortable and ravishing relation to us. The Apostle stands (as it were) here upon Mount Gerizim, to bless the people of God, we may here stand and see (as it were) the glory of God pass by. It is not the God of all vengeance and fury; It's not the God terrible in his judgments, that will not in any wise acquit the guilty, but the Father of mercies, and the God of all consolation. Let then the troubled and grieved soul, who looketh always upon God as angry, as ready to destroy, bring with the widow its cruises, and fill them with the pleasant oil, that will run out of this Text. Certainly, if David say of God's word in general, That it's sweeter than the honey or the honey-comb, much more is it applicable to this verse.

I shall begin with the Praise itself, in those words, Blessed be God. Paul, you heard, begins most of his Epistles in this manner, and some have thought that all our prayers should begin with thanksgiving, because the heart is hereby raised up sooner to Heaven. The consideration of God's love being like the fire that will put the soul into sweet distillations. But certainly the method of prayer, whether with confession first, or thanksgiving, is not commanded, but left arbitrary: Only this the soul must remember, to be as diligent and careful in praising of God, as praying to God.

To open the word, the Scripture speaks of a three-fold Blessing:

1. Of God's blessing of us.

2. Of our blessing of God. And these differ exceedingly. For God blesseth us efficiently by exhibiting his mercies to us. We bless God, not by adding any good to him, but declaratively only. God's benedicere is benefacere, his words are works: but our blessing (as Aquinas on the place) is only recognoscitium, and expressivum, an acknowledgment only, and celebration of that goodness which God hath.

3. There is man's blessing of man; and that is twofold, either Charitative, Matth. 5. 44. which is to be done to our very enemies, Psal. 129. 8. Thus Job 31. 20. speaketh of it by way of comfort, that the poor whom he had refreshed, blessed him. Or Potestative, and that is, when Parents and Ministers, such as are in Office and Power, do bless their Inferiors; and this God doth more solemnly ratify and confirm. Thus the Priests, Numb. 6. 23, 24. were in a solemn manner to bless the people; and in this sense the Apostle argueth, The less is blessed of the better, Heb. 7. 7. And because by blessing the greatness of a thing is set forth; hence it is used sometimes for consecrating, 1 Sam. 9. 13. Samuel is said to bless the Sacrifice. So 1 Cor. 10. 15. The Cup of blessing which we bless; Though we must not understand it of a Popish consecration, although there 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , may seem to be one thing. And because those who did bless others, did commonly come with presents and gifts; hence it is that 〈 in non-Latin alphabet 〉 , is used for gifts, and the fruit of liberality, 2 Cor. 9. 5, 6. The Hebrew word to bless is observed by an Antiphrase, to curse; so it's used three or four times in the beginning of Job; and 1 King. 21. Eustathius (saith Aretius) observeth also that 〈 in non-Latin alphabet 〉 is sometimes used for 〈 in non-Latin alphabet 〉 . The Heathens indeed had a superstition, that they thought an ill omen in words: hence was their 〈 in non-Latin alphabet 〉 , expressing terrible things by graceful names, as 〈 in non-Latin alphabet 〉 , when they cursed, so they called it Morbus sacer • : But the Scripture doth not attend to that superstition. It is for gravities sake that it useth such an expression. Though a learned man maketh that phrase in Job, to be a Metonymy of the consequent, because those do sometimes depart from others, to whom they used to wish well, saying, valere. Afterwards that word came to be used for a renouncing of all former friendship; so he thinketh the word to bless might signify, that is, to renounce God, and not own his worship more. But come we to the Observation, which is,

That to bless and praise God for all his mercies, is a duty that the people of God ought to be careful and diligent in.

This cordial, hearty blessing of God is greatly neglected; some are borne down with the sense of their sins and unworthiness: Some are greatly bowed down under the several afflictions God exerciseth them with: Others are devoured with the worldly cares and discontents of their soul. So that it is a very rare thing to meet with a Christian that walks with such a cheerful, humble and thankful spirit, that he studieth all the mercies of God to him, and is not willing any fragment should perish. As Flies stick always upon the rugged parts of the glass, and fall from that which is smooth. Thus even God's own children, if they have any affliction, if they want but one mercy they would have, this doth more trouble and torture them, than the thousand mercies they have from God, do refresh and revive them. That therefore we may make conscience of this duty, and be much in, that we may, as the Apostle enjoineth, Col. 3. 17. In all things, whether in word or deed, be giving thanks to God.

Let us consider how much goeth to make a thankful spirit; what will enable us, that we shall not always lie among the tombs (as it were) affright ourselves with our own sad thoughts, but entertain comfortable and thankful thoughts, which shall constantly lodge in our souls. And

First, To this duty of blessing of God, there is required, as the foundation stone, A deep sense of our own unworthiness of the least mercy that God bestoweth upon us. That is excellent of Jacob, Gen. 32. 10. I am less than all thy mercies. A man that would shoot his arrow high, draweth it backward first. The lower we are in our own eyes, the more unworthy in our own thoughts; then a very crumb of bread, a very drop of water will be acknowledged a great mercy. Arminian, Popish and Socinian Doctrines do all hinder a man in his thankfulness, because they do not in a Scripture way, level the mountains of our hearts; they leave something of our own still, that we must secretly uphold ourselves with. When God gave the people of Israel, Canaan, Deut. 9 4. How zealously doth Moses endeavor to take them off from their own righteousness? They must take heed, that they have not the least thought in their hearts about their righteousness. Oh then consider, what is that Locust and Caterpillar, which devoureth all the sweet fruit of thy praise, and thy joy in God? Is it not want of a true consideration, how unworthy thou art? Wouldst thou not call thyself beast for murmuring and grieving under any burden God layeth upon thee, if thou hadst a feeling of thy meanness and lowliness? Those therefore who are constantly in a tender feeling and apprehension of their own unworthiness, if God give them the least temporal mercy, but especially if they have a drop of any spiritual mercy; that the light of God's countenance, though but in glimpses shine upon them, they cry out, Who am I Lord, and what am I that thou shouldst visit so unworthy a wretch?

Secondly, He must not only be sensible of his unworthiness, who would affectionately bless God at all times, but he must also consider what wrath and vengeance he doth deserve. Oh this would be like fire in thy bosom! This would quickly cast out all those troublesome and disquiet thoughts: What, Oh my soul, art thou disquieted for want of this or that! What is thy own, but hell and eternal torment? Are any soul-mercies, are anybody-mercies thy own? Canst thou claim a right to them? No, the Law curseth thee, because thou doest not continue in all things commanded; so that thou mayest be cursed in soul, in body, at home and abroad. Nothing but temporal, spiritual and eternal curses might compass thee about. Now then, if when God might thus curse, and damn thee, he doth bless and pardon thee; What joyful songs should this fill thy heart, and mouth with? I have deserved death, but behold life: my merit is hell and damnation, but the gift of God is grace and peace. As a malefactor, when thou mightest justly expect punishment, behold God doth to thee as to Joseph, who under expectation of punishment is raised up to the highest honor in the Kings Court. Oh then, awe thy soul, saying, Why am I so foolish and bru ••• sh? I am not in hell, I am not howling in those eternal flames, which I might not be kept a moment from; and yet how impatient and unquiet is my heart? A full persuasion then of what we deserve, will provoke the soul to a cordial blessing of God for every mercy.

Thirdly, There is required the regeneration and renovation of the whole man. As a wicked man cannot pray to God, so neither can he praise God. Therefore though natural men may have it often in their mouths; they bless their good God, and I praise my God; yet to praise God requireth a principle of grace within, a supernatural root, as well as to pray to God. Indeed they may externally sing Psalms, and give praise to God, even as they pray; but all this while, there is nothing at the root, all is dead within, Psal. 147. 1. Praise is comely for the upright. It's a comely suitable thing for a man of an upright and gracious heart, to bless God; but for a carnal profane man, it is as unseemly, as a pearl on the swine's nose; God is dishonored, and not pleased: Oh then, that this might awaken every natural man! Thou canst neither pray to God, or praise him: Thou canst neither receive gifts from God aright, or return praise to him aright. So that this must be looked to, as the principal and chief of all. Hath God put his own image into me? Hath God bestowed the life of grace upon me? Then praise is seemly and comely for me. Even amongst men the Rule is, Laudari à laudat is laudabile est.

Fourthly, To bless God and praise him, there is required an heavenly raised frame of soul. For though the principle of Regeneration be the foundation in everyone, whereby he is enabled to bless God; yet that is more remote, and habitually only. Hence it is that many of God's children, though in a state of grace, yet are not in a praising, thankful temper; they are as so many clods of earth; they are not affected with God's goodness; their souls are not enlarged, and therefore they mourn, because they are such blocks and lumps of earth. Therefore besides the fundamental principle of Regeneration, there must be proxim and immediate dispositions, which are as the whetting of the tool; like the Cocks stirring of himself, and clapping of his wings before he croweth: and of all dispositions an heavenly heart is the most excellent. Why is it that in Heaven the glorified Saints do spend all eternity in blessing and glorifying of God, and are never weary of it? Is it not because all is made perfectly heavenly within them? If the earth, though a dull and heavy element be at last transmuted into air or fire, it loseth it's former gravity and dullness, and ascends upwards. Thus the soul when freed from the clogs and burdens of the earth, doth with more ease and speed lift up itself to God. The Lark all the while she sits on the ground, scarce sings, but when she riseth from the Earth, and the higher and higher still she flieth, the more sweetly and earnestly doth she sing: Thus it is necessary, if thou wilt really and daily bless and praise God, then raise thyself above the Earth. The nearer to Heaven thy heart comes, the sweeter will thy meditations be, the more joyful will thy thoughts be. Hence

Fifthly, Joy and gladness of heart is required to bless God. The Psalmist often calls to sing with joy. And the Apostle; Is any man merry, let him sing Psalms? Jam. 5. 13. 〈 in non-Latin alphabet 〉 , they say, cometh of 〈 in non-Latin alphabet 〉 : That heart which is filled with grief and sorrow, is in no disposition to bless God. As the strings of musical Instruments, while wet and moist, are not prepared to make any melodious sound. To bless God with an heavy heart; to praise God with a troubled disquieted soul, is to contradict with our hearts, what we say with our mouths. Consider then, that though it be thy duty to humble thyself for sin, to confess and bewail thy iniquities, yet it is also a duty, To rejoice in the Lord always; and till the heart be fitted by this joy, thou canst nor bless God with that hearty affection as thou oughtst to do, Psal. 103. David saith, Bless the Lord, O my soul, and all within thee praise his holy Name. All within thee] You see, to praise God is heart-work, as well as lip-work, all within us must move and be affected. Thy heart cannot boil over, as the Psalmist sometimes expresseth it, unless this fire of joy doth inflame it. Oh then know, that a grieving, disquieted soul cannot bless God, it hinders you from that duty which the Apostle presseth, Col. 3. 16. Admonishing one another in Psalms and hymns, and spiritual songs, singing with grace in your hearts. What an Heaven is such an heart, where there are these spiritual hymns and psalms? But alas how often is thy heart like an howling wilderness, where the cries and doleful sounds of unbelieving and distrustful fears do torment thee?

Sixthly, To bless God there is required faith, and a resting of the soul upon God, as a reconciled Father. Alas can the damned in hell bless God? Could Cain or Judas bless God? By no means, because there is no faith, there is no resting upon God as a Father. Hence you see, the Apostle addeth, The Father of our Lord Jesus Christ, and the Father of all mercies. To cursed and condemned sinners God is not a Father of mercies, but of vengeance and fury, a God of dreadful judgments, who is said to be angry with the wicked all the day long. Hence David doth so often in the Psalms exercise those appropriating, and applying acts of faith, My God, and my Tower, my strong help and defense. It was his faith that made him so thankful. For what is it to hear of Christ, and all spiritual mercies by him, if faith doth not apply them, and make them my own? And then we are stirred up to give God thanks for them, insomuch that faith hath the greatest influence into our thankfulness.

Seventhly, Faith of adherence is not enough to make the heart so thoroughly and affectionately thankful as it should be, unless also there be (as some call it) faith of evidence, or a good and true persuasion that God is our God. It's the reflecting acts of the soul, whereby it knoweth, and is assured, that God hath pardoned my sin, and hath forgiveth my iniquities, that are like oil to the lamp of this duty. David in some Psalms dependeth upon God, and so many times the choicest of God's servants, they are supported to rest on him, to build their hopes on Christ; but then wanting this assurance, not feeling this love of God shed abroad in their souls; hence they are not fervent and zealous in these duties of blessing and thanksgiving, as they ought to be. Do you not see many of God's people more forward to duties of humiliation and mourning, more attending to self-debasement and self-abhorrency, then they are to faith, joy and blessing of God; the one they are constantly in; the other, unless provoked and forced (as it were) they seldom accomplish. Now this ought not to be so; we are to rejoice as well as tremble; we are to put both together; we are to bless God for pardon of sin, as well as confess sin; we are to rejoice in giving of thanks, as well as to humble our souls in acknowledging of our sinfulness. Thou often sayest, Lord pity me, Lord show mercy to me; but how seldom dost thou say, O Lord, I bless thee, For thy mercy endureth forever! My heart hath been full of sorrow for sin, and now it is full of joy for the pardon of it. I have prayed that my corruptions may be subdued, and I bless God that prayer is graciously answered. If you win a mercy by prayer, and do not wear it by praise, you greatly offend God.

SERM. XXX.

FRom the method that Paul useth here, and in the beginning of most of his other Epistles, we have observed the Duty that lieth upon all the people of God, to bē careful and conscientious in this duty of blessing and praising of God, which is as the legal ointment for the High-priest, compounded of choice and sweet ingredients. It's an Angelical work to bless God. There remain further particulars that are constituent of this comfortable and profitable duty. As

First, The heart that is duly fitted to praise God, though it be thankful for every mercy, even the least mercy, yet it keeps an order in its thanksgiving according to the dignity of its objects; so that it praiseth God chiefly and principally for spiritual mercies; and then secondarily, for temporal mercies. And this argueth the difficulty of this duty, and that also only the regenerate and spiritual man can in a Scripture-way bless God, for he only doth prefer heavenly things above earthly. When the Psalmist had spoken of outward mercies to a people, Psal. 144. 12, 13, 15. great mercies in sons and daughters, rich abundance and plenty, he corrects all at last, Happy is that people that is in such a case, yea happy is that people, whose God is the Lord. So that you see all the outward desirable mercies that are, are but in a subordination to God's favor. When thou art breaking forth after this manner, I bless God for my children, for my health, for my outward contents. Oh but above all, Lord, that I have any spiritual mercy, that thou hast loved my soul, converted me to thyself, saved me from the evil ways of the world, in this my soul is overwhelmed! So then, as we see it is in matter of Petition, Seek ye first the Kingdom of Heaven. Thus it is also in Thanksgiving, whatsoever heavenly mercy God hath bestowed on thee, bless God for that in the first place. Thus the Apostle doth praise God in a most divine manner, Eph. 1. 3. Blessed be God, who hath blessed us with all spiritual blessings in Christ. Insomuch that this may be a good Touchstone of the truth of grace in thee, whether thy soul be most affected and enlarged towards God for soul-mercies, that thou canst truly say; O Lord in that thou hast made me in a saving manner to know thee, in that thou hast revealed thy Son to me, I do more rejoice in this, and bless thee for it, then if thou hadst given me all the glory of the world! Doest thou see a natural worldly man boast in his riches, in his birth, in his greatness above others, and knoweth nothing at all of God's favor and spiritual mercy to his soul? This is like a beast that is crowned with Garlands, but yet prepared for the slaughter. Canst thou say, O Lord, I judge all the outward mercies I have to be but husks, and empty shells, in comparison of that Manna, that spiritual favor I am made partaker of. As therefore the spiritual man, when in outward miseries and straights is not so much grieved under those outward calamities, as because he hath sinned, and God is offended: So neither in outward mercies is the same gracious soul, so much affected with the comforts it enjoyeth, as that the light of God's countenance doth shine upon him, that he hath an evidence of propriety and interest in Christ, this he would not lose for all the Kingdoms of the world. Let us press this the more, because even the most holy are apt to be affected more with sensible mercies than spiritual; Nature teacheth them the one, but Grace the other. For as we are apt to desire temporal things above spiritual, so also to be affected with, and bless God for one more than another.

But take these few Motives to provoke thee to bless God for spiritual mercies, which are of two sorts, External, as the means of grace, and the Ordinances; or Internal, the inward sanctification and justification of our persons. As

1. That if thou hadst more mercies than Solomon, if thou hadst all thy soul can desire in these outward things, yet if without spiritual mercies thou judgest thy condition is cursed, and to be lamented. Therefore Psal. 4. when the natural persons of the world cried out, Who will show us any good? David, as knowing a better and more solid good, prayeth, God would lift up the light of his countenance upon him: And therefore he that hath the least drop of grace, is more bound to bless God, then he that may have all the glory and plenty in the world: Oh then, why art thou not more solicitous, saying, what is this wealth without God's favor? What is it to say, this house is mine, this estate is mine, but am not able to say, God is mine? but if God doth evidence himself to thee, then overlook all thy outward comforts, put the Ecce, the Selah, upon what is spiritual. This is like the Sun, which is far above all the Stars. It is this that makes all outward mercies, mercies; they are no ways good to thee, but snares and temptations to draw out thy sins. So that thy condemnation in hell will be the hotter, if thou doest not enjoy spiritual mercies with them.

2. Be in the first place affected with spiritual mercies, Because Christ shown his love to thee most in these, it was for these he died. The Scripture doth exceedingly commend to us the love of Christ in his death. Now what are the effects of Christ's death? Are they chiefly to make us rich, great or honored in this world? No, it is for remission of sin, it's for holiness and power over the Devil. Certainly, if Christ died to purchase these for thee, thou art very unthankful, if thy heart be not most enlarged to bless God for them.

3. Spiritual mercies are the chiefest object of our praises, Because these only can truly satisfy the soul, these only are a sound cause of rejoicing. The heart of a man is never satisfied with temporal mercies; but the more he drinketh of them, the more thirsty still he is. When Solomon hath made an experience of all, his Motto is, That they are vexation of spirit, as well as vanity; whereas the pardon of sin, and the Spirit of Christ working in us, these afford uninterrupted causes of joy.

4. The soul-mercies will abide forever, thou canst not lose thy title and interest in them; but all these earthly comforts are as the flower which presently withereth; thou hast them today, and they may be removed tomorrow. Be sure then, that thy blessing of God, keepeth that method which the nature of mercies doth require above all things. Let thy soul melt with joy in blessing of God, for what he hath done to thy soul.

Lastly, Consideration, remembering, and fixed meditation upon the mercies of God, is that which will greatly inflame the soul to give all glory and honor to him. The heart is not easily and quickly put into a blessing frame; there must be polishing and fashioning of it; and there is no such way for this, as true consideration. When David calls upon himself so much to glorify God, this implieth, that he found his soul dull, heavy and unfit for that duty. The heart will not boil over in meditation, unless it be long upon this fire. Psal. 45. 1. David there calls his inditing, the boiling or bubbling of his heart; we are apt to forget God's mercies, or when we do think of them, they are but transistory and ambulatory, It is God's goodness, or I bless God, and there is all; whereas when we bless God, our souls should be raised up into divine inflammations; we should be as Elijah, who was carried up to Heaven in a Chariot of fire; whereas the soul is at other times abridged or epitomized, but in short characters, in the praises of God it should be voluminous, as you see David in Psalms 103, 104, 105, 106, and 107. very large in the enumeration of all God's benefits, which intimateth, That the soul ought to be extended in all its dimensions, while it sets upon this work. And certainly, meditation is like the birds sitting on the egg, not leaving it, till it hath produced a live young one. This will so often work upon the soul, that at last there will be heavenly and supernatural life; for several aggravations will the meditating heart find in every blessing it doth possess. As

1. It will admire the power and strength of God in every mercy, especially in soul-mercies; That God should change such a stubborn heart as thine was; That God should give thee eyes to see, that hast been blind so long; That God should give thee life, who wast dead and putrifying in the grave of sin. This will make thee wonder at the glorious power of God.

Again, The Wisdom of God, if that be considered in every mercy, this will also greatly enlarge to thankfulness. God's mercies are not only mercies in themselves, but they come in such fit seasons, they are at such times and opportunities, that this maketh them double mercies; and so some have observed this difference between blessing and praising of God; Blessing of God is, because of the goodness of the mercy; Praising is for the wisdom and curious workmanship of God, as it were in that mercy. As if a friend, who also was himself the maker of a curious Watch, should bestow it upon you as a gift, you would not only thank him for his love, but praise his skill and art likewise. Thus we are not only to consider the mercies God giveth us, but the wisdom that God demonstrateth at that very time, making every mercy to be with an aggravation.

Again, Meditation will inflame, by apprehending of God's freeness in every mercy, and our unworthiness. We could do nothing, that may provoke God; especially this we are to aggravate in our spiritual mercies, as Paul doth often, excluding our works, and giving all to the grace of God, who worketh according to his own purpose and will. Oh what coals of fire will this be in thy bosom! To think, why doth God do this to me? What moveth him? Is God necessitated to it? Can he not do otherwise? Would he be unjust, if he did it not? And this further will be aggravated, when we consider the mercy comparatively with others that want such; if for spiritual mercies, we compare them with the damned Angels, that are utterly cut off from the least crumb of any spiritual mercy, though so noble and excellent creatures, may not this astonish thee? And if thou sayest, These are not of the same nature with thee; How many are there of the same flesh and blood, in the same vicinity where thou livest, of the fame calling and profession, yea of the same parentage, and yet they are forsaken by God, and left to their natural deserts, whereas he hath pitched his favor upon thee, to justify, sanctify, and at last to glorify thee? Certainly, thou art a stock and a stone, if such discriminating mercy as this doth not affectionately possess thee.

In the last place, The universality of the mercies thou enjoyest, will much heighten in the consideration of them. All that thou seest, thou hearest, thou eatest, thou feelest, yea thou thinkest and apprehendest, is a mercy. There is nothing within thee, without thee, or about thee, but it is a mercy. To hear is a mercy, to see is a mercy, to think without madness and distraction, is a mercy. Every thing that is not hell, is a mercy to thee. All the creatures, as Psal. 8. the Sun, the Sturres, the beasts of the field are wholly mercies; if then a man set himself to meditation after this manner will he not find the goodness of God, like Ezekiel's waters, To ascend higher and higher, till they come over his head.

But to finish at last this Subject, take notice of the encouragements to this duty of a thankful, blessing and praising soul, that so if thy heart at last be thoroughly raised up to this duty, thou mayest praise God, for this truth that provoketh thee to praise him. And

First, The more thou blessest God, the more wilt thou have cause to bless him. For to the thankful heart, God multiplieth his mercies, as many times, because thou doest not take notice of his goodness to thee, or lookest upon his mercies as a debt to thee, or thou takest the mercies God hath given thee; and usest them as weapons against him, therefore he taketh away thy mercies from thee, to make thee prize them the more; whereas to the soul that taketh every mercy, as the hen, every drop of water, and immediately looks up to Heaven, that will take up every fragment, that nothing be lost: As thou blessest God declaratively, God will bless thee really: Christ will bless thee, as he did those few loaves by multiplying of them.

Secondly, Consider this is all thou canst do to God, for all his several mercies. What doth God require of thee, after all that he hath done for thy soul and body? Is it anything else, but to magnify his name, to give him the glory of it? And this doth not at all add unto the greatness of God, he is not made the more perfect and blessed in himself by all the glory thou givest to him. So that indeed it is the greatest glory that thou art capable of, that God will accept of blessing from thee, that he will own praises out of thy mouth, that he doth not rebuke thee, as Christ did the Devils, when they confessed, He was the Son of the living God.

Thirdly, This blessing and praising of God, will keep thee in a joyful, active, and fruitful way. Those that sing at their work, dispatch it with greater facility: And thus it is, the soul filled with cordial thankfulness to God, doth more for God then many others, who are clogged with dejecting and discouraging thoughts: See whether the cause of all thy heaviness, yea the prevailing of lusts and passions upon thee be not want of cheerful blessing of God, The joy of the Lord is our strength.

Lastly, Consider the example of David, how unwearied he is in this work, never thinking that his soul doth enough herein; and therefore because he cannot discharge this duty to his desire, he calls upon all the creatures of the world almost to help him therein, yea the very Ice and Snow, and such inanimate creatures; how much more Angels and men, must join with him to praise God. In Austin 's time, some were named Deo gratias, certainly we should so abound in this duty, that it may be truly said unto God, as Psal. 22. Thou inhabitest the praises of Israel.

SERM. XXXI.

THe Duty of Blessing, with the Object of it being dispatched, let us now come to that Amplification and Illustration, which the Apostle ufeth in describing of it. And

The first is, From a personal and relative respect, The Father of our Lord Jesus Christ; Even the Father] 〈 in non-Latin alphabet 〉 . That particle is by way of interpretation and explication. What he meaneth by God, viz. That he doth not take the word, as it is often, absolutely for the essence of the Divine Nature, as common to the three Persons; but relatively, and in the distinct personality of the first Person, and therefore said to be, The Father of our Lord Jesus Christ. For the particle 〈 in non-Latin alphabet 〉 , as Stephanus observeth, may be rendered by Et, sed, tunc, etiam, &c. as the subject matter requireth. The Apostle doth in other places delight to use this expression, Rom. 15. 6. 2 Cor. 11. 31. Ephes. 3. 14. In which places the Apostle seemeth with much affection and cordial enlargement to make mention of this relative Title in God the Father; for this is the treasure of our comfort; herein are all our mercies contained, that we and Christ have the same Father, he by Nature, and we by Grace. So that we are not to consider of God's paternal relation to Christ, as a speculative doctrinal truth, but as practical, and the ground of all consolation to us. Hence John 20. 17. Christ by way of comfort tells them, He ascends to his Father, and their Father. And indeed without Christ we cannot behold him as a Father, but as a severe and dreadful Judge. Only when we say, this Doctrine of the Fathers relation to Christ a Son, is so full of comfort, you must not understand it absolutely and nakedly, as the second Person in the Trinity, but as assuming the human Nature into a Personal Subsistency; Therefore he saith, The Father of Jesus Christ, which is the description of his Person in both his Natures. So that we must not look upon the Son as the second Person alone in the Trinity, but as assuming our Nature; for otherwise the truth would be no ways comfortable to us, if the Son of God had not also been made man. The Observation shall be the words in the Text, viz.

That God is the Father of our Lord Jesus Christ.

Which truth shall be first explicated, and confirmed Doctrinally, and then illustrated Practically. As for the Doctrinal part, the Socinians they have raised up much dust, and have obscured the point, with their subtle heretical depravations. For whereas the Church of God formerly did believe Christ to be the Son of the Father by eternal generation: They deny this reason, and assert some new ones of their own invention. Yea, and the Remonstrants also, though they assert Christ's Sonship from the Father by eternal generation, yet they affirm also a second way of communication of this Sonship, and that is, By a gracious vouchsafing of supreme power and glory to him. So that they must acknowledge two filiations in Christ, the one Eternal, by that secret and ineffable generation; the other Temporal, or in time, viz. A gracious communication of supreme power and glory to him. But this is false, as is to be shown. But to explain this, Consider,

First, In the Scripture we read of four ways, whereby a person may be entitled to be the Son of God, and to have God his Father. (For as for that more common and general notion, whereby God is said to be a Father in respect of Creation, and so to all men, Isa. 54. 8. And the Apostle sanctifieth that expression of the Poet, For we are his off spring, we do not here meddle with.) And

1. There is a Son of God by Creation after the Image of God. Thus Adam, Luk. 3. ult. is called, The Son of God, and the Angels also, Job 1. 6. These are the Sons of God, and have him for a Father, because they they were at first created after his Image in holiness.

2. God is a Father by gracious Adoption. Thus all believers have received The Spirit of Adoption, being thereby enabled to call God, Abba Father.

3. A Person is said to be the Son of God, by communication of some power and office. Thus our Savior argued from the less to the greater, That if they were gods, to whom the word of God came, viz. who were appointed by God to be Magistrates, how much more was he God?

Lastly, There is the Son of God by eternal generation, and thus Christ is only. Hence he is called, His only Son.

Secondly, Take notice, That Christ is called the Son of God, only from one respect, and that is because of eternal generation from the Father. It is not my purpose to enter into a Dispute about this secret and unspeakable mystery. This is enough for us to know, That Christ is never called the Son of God, or God said to be his Father, but because of that eternal generation, as the Apostle proveth, Heb. 1. from Psal. 27. Thou art my Son, This day have I begotten thee, which is so attributed to Christ, that thereby he hath a supereminency to all the Angels, who yet are called the Sons of God, upon a gracious foundation. Hence

1. Christ is not called, The Son of God, because he is predestinated to be the Mediator of his people, 1 Pet. 1. 20. For he is not therefore the Son of God, because fore-ordained to be Head of his Church; but this latter doth presuppose, and is grounded upon the former, because he was the second Person in Trinity, and Son of the Father, therefore was he ordained thus to be a Mediator for his people.

2. Christ is not called the Son of God, because of his Incarnation, or that wonderful manner of the production of his Human Nature in the womb. Indeed some orthodox Divines, and so Maldonado the Papist do grant, That Christ was called the Son of God, because of that extraordinary conception, Luk. 1. 32, 35. for the Evangelist seemeth to favor such an interpretation, because when the Angel had said, The holy Ghost should overshadow the Virgin Mary, he presently addeth, Therefore also that holy thing which shall be born of thee, shall be called the Son of God. Now though these men hold Christ was called thus, the Son of God, because of that extraordinary and peculiar way of the production of his Human Nature, yet they acknowledge his Sonship by eternal generation also. But it is well observed by other learned men, That it is an impudent concession to the adversaries of Christ's Divine Nature, to grant Christ is ever called the Son of God, but because of eternal generation. And therefore that expression, Therefore also, &c.] is not an argument from the Cause, but the Sign: That extraordinary conception was not a Cause, but a true and sure Sign, that he was the Son of God, and therefore it's said, He shall be called, not be the Son of God, which relateth to the manifestation and notification of it. And no doubt the Angel doth allude the ninth of Isaiah, where a Virgins bringing forth a Son, is made a Sign of his being Emmanuel, God with us. For if this extraordinary conception had been a cause of this filliation, he would rather he called, The Son of the holy Ghost, then of God the Father, because immediately conceived by him. Neither is that of Maldonado true, excepting against this interpretation, That a pure man might have been so conceived by the holy Ghost, and it would not follow that he was God properly. For besides that, it is a bold assertion to say so, we must take this extraordinary conception in its circumstances, as it was fo promised by the Prophet, and thus it could not agree to any but to God.

3. Neither is Christ called the Son of God, because of his sanctification and mission into the word, as John 10. 35. Nor

4. Because of his Resurrection from the dead. His eduction from the earth, as it were a womb to life, being like a new birth. Nor

5. Because of his being placed at the right hand of God, Heb. 1. 4. For although in those Texts, Christ is proved to be the Son of God by his Sanctification and Mission into the world, by his Resurrection, and by his Exaltation, yet not so as if these did make him to be a Son. So that he was not a Son before, but by way of declaration and manifestation. When these things were done, there was a plain discovery that he was the true and proper Son of God, he was the Son of God from all eternity; but none could so rise, and be exalted, but he who was so. And therefore the Socinians, who make Christ the Son of God by degrees, by his Incarnation, and first, and afterwards more perfectly a Son in his Exaltation, do most palpably wrest the Scripture.

The Sum therefore of this Discourse is, That as Christ was called the Son of man, only because born of a woman; so the Son of God only, because by eternal generation he was of the Father. Therefore the Apostle asketh this Question, To which of the Angels (then much less men) said he, Thou art my Son, &c? which must be in a peculiar transcendent sense; for in a common general one, Angels are called the Sons of God. And indeed to be a Son by eternal generation, and then afterwards by gracious communication doth imply a contradiction. For amongst men, he that is truly such a man's son by natural generation, can never for any adventitious reason, be properly called his son afterwards. If then God be the Father of Christ by generation, then he is not by any other supposed ways of gracious communication. And that Christ is a Son in a transcendent way to Angels and men, appeareth fully by the expression of the Apostle, Heb. 5. 8. Although he was a Son, 〈 in non-Latin alphabet 〉 , yet learned obedience by those things in which he suffered. From whence we say, Christ was a Son, not according to his Human Nature, for so he was to show obedience, Mal. 1. 6. but in that sense wherein he could not obey, viz, in his Divine Nature: Therefore it's a discreet Axiom or Proposition, Although he was a Son.

This being laid as a foundation, let us come to consider this as a ground of our comfort. For you may say, Why is God to besa blessed by us? Because he is the Father of Jesus Christ. For what doth that appertain to us? Indeed to wicked and ungodly men, who perish in their sins, this makes no more for their comfort, then for apostate Angels, whose nature Christ took not upon him: But as for the godly, the true believer, this is the foundation of all their comfort. For

First, In that he is the Father of Christ, by this means he cometh to be the Father in him. For seeing Christ is ours, then he who is the Father of Christ must be our Father also, as will appear in the second place. But the first consideration of comfort is, That God's paternal relation to us, is grounded upon the Fathers relation to Christ; Christ merited at God's hands, that he should be a reconciled Father with us; for without Christ, God is not the Father of mercies, but a dreadful and terrible Judge, He is a consuming fire, and we cannot with any confidence draw nigh to him, but through Christ; God assumeth a new relation to us, of a Judge he becometh a Father. So that we see, this is the fountain of all our comfort: Therefore is God a Father to us, because he is to Christ; and this is the reason, why the Apostle mentioneth (as you heard) this Title so often with Doxology, because without Christ, God is not a Father; We cannot expect a drop of mercy, or the least glimpse of favor from him.

Secondly, This relation of God the Father to Christ, is of great comfort to us, because of our union with Christ. When we by faith are made one with Christ, then we have the same Father as he hath; and this is a second ground of our comfort. The Apostle calleth him, The Father of our Lord Jesus Christ, because our Lord, our Jesus, therefore God is our Father, The Devils and wicked men, because they cannot truly say, Our Christ, therefore they cannot call God, Our Father. It's then our union with Christ, that doth entitle us to God a Father, as well as Christ himself. As it's with the wise, when married to an husband, then the husbands father is her father, and what relations he hath, she is also received into. Thus it is here, when the soul by faith receiveth Christ, he is thereby made the Son of God, and a co-heir with Christ: They have now the same Father; Christ is become their brother to them: Oh what an unspeakable and glorious privilege is this, that Christ should not disdain us, or be ashamed of us, but call us brethren, and make us to have the same Father with him I Did faith improve this by lively meditation, what joy and quietness would it produce in our hearts?

Thirdly, This is greatly for our comfort, Because though there be some distance and inequality, yet we may upon the same general grounds plead the bowels of a Father, and all the effects of fatherly love, as Christ himself may. Will not the Father deny Christ? neither will he us. Will not the Father reject Christ? neither will he us; he is become a Father to us, as well as to him. Indeed there is a great disproportion between Christ and us in this paternal relation; he is by Nature, we by Grace; he is the only begotten Son, we adopted sons; he is perfectly holy, and the meritorious cause of this relation for us. Therefore the Socinian doctrine is to be abhorred, who makes Christ's Sonship, and that of believers, to differ only in degrees, not in kind. Yet in the general, because by him, God is made a Father, we may improve it, in what we have his promise for, as Christ himself did. Hence 2 Sam. 7. 14. what is spoken of Solomon, as a type of Christ, and in the general is true of all believers, the Apostle Heb. 1. applieth to Christ, as in such particulars:

1. The fatherly love and bowels which Christ found from God in all his exercises and agonies, the like may we expect to find. Did Christ say, when his Disciples left him, That he should not be alone, because the Father was always with him? The same may every true believer affirm, when he may be left alone; if in persecutions, thy friends, thy acquaintances forsake thee: If father and mother (as David said) should leave thee, yet this Father is always with thee. So that although thou art not comparable to Christ, either in thy natures, persons or graces, yet remember the same fatherly love is common to both. Hence Job. 17. 23. That they may know that the love wherewith thou lovest me, is in them. In them] by way of sense and experience, by way of knowledge and certainty.

2. As God is a Father to Christ thus in love, so also he was in hearing of his prayers, which he put up as man, or as Mediator. Father (saith Christ) I know thou hearest me always, John 10. And therefore in that wonderful prayer of his, that his soul poured out before his death, his compellation unto God is, Father. And thus also God being a Father to us, he will hear all our requests that are according to his will. It is true, God the Father heareth his only begotten Son Christ, because of the full and absolute Image of himself in him. There is no sin, no blemish, nothing blame-worthy in Christ; but in us there are many imperfections: There is just cause to reject our prayers; but yet because we are in Christ, therefore for Christ's sake, and in his Name they are accepted, his incense perfumes their prayers. It is through Christ's obedience, that God smells a sweet savor in our holy performances. So that Christ indeed he was heard for his own sake, and in his own Name; but we are in Christ's Name. So that you see the redundancy of that paternal relation to Christ in his benefits even to us also. Other properties we might enlarge in, but it is easy to the good heart to suggest them to its self, as the eternity, and the unchangeableness of this relation to them, as it was also to Christ. Hence 1 Pet. 1. Christ being from all eternity and unchangeably fore-ordained to be their Head; they were also then comprehended in that gracious Decree of God. Only this difference you must always observe, That God becometh our Father otherwise than Christ; for the Father begat him from eternity, not by grace, and from his mere free-will, as if he might have 〈◊〉 begotten him: No, for he was the Son of his Father, by a necessity o • immutability (though some add, we may say his generation was both by nature and free-will, as not being inconsistent with one another:) but as for us, God makes us his sons from his mere good pleasure; he might have refused to adopt any one to his Son; he took infinite delight in his only Son, which was from all eternity: So that it was the riches of his grace, and the freeness of his bounty to adopt us for his sons, with Christ his natural Son.

Use of Instruction. Is God our Father, by being the Father of Christ? Doth our union with Christ, entitle us to that Father, and other unspeakable benefits, which he hath? Then let the Christian soul meditate on this more. Adam and Angels were the sons of God, but that was by creation; God is thy Father upon a more certain and enduring ground, which is union with Christ. What enemies are you to your own peace and grace, while you look upon yourselves as divided from Christ? If the wife make herself a distinct person from her husband, she hath no benefit by the Law, she cannot recover any advantages, but all must be done in her husbands name, and in his title. Thus it should be with thee; pray in Christ's name, comfort thyself in Christ, meditate upon God in Christ. The time is coming, when Christ only will be in request, when at the day of Judgment, the voice shall be, Go ye cursed, because not in Christ; Depart into everlasting fire, because not in Christ. This then speaketh nothing but terror to the ungodly, who are not branches in him; they cannot have the least comfortable or hopeful thought of God; being not in Christ, they have none of Christ's righteousness.

SERM. XXXII.

THe next considerable motive in God, who is thus to be blessed, is from his relative Attribute to us, The Father of mercies; if every mercy be a stream issuing from him the fountain; if every favor be a ray, which hath its emanation from that Sun; then no wonder if always, and in all things we are to bless and praise him. Its Bernard's observation, he doth not say, Pater ultionum, &c. the Father of revenge and of judgments, which yet he is to all wicked men, but of mercies, that is to such as fear him. So that the Apostle doth here represent God, in the most sweet and lovely relation that may be to the truly godly; They must not think fury and vengeance is in him towards them, though sinners, but that through Christ all enmity is taken away, and they may with boldness come to him as to a Father; even as the child doth securely rest in his Fathers bosom.

The words have no difficulty, they are a fountain opened, no stone is to be removed, that the wearied soul may drink thereof. Observe,

That God is a Father of mercies, or a merciful Father to those that are his.

So that our work will be to treat of that Attribute of God, which renders the meditation and thoughts of him comfortable to us. For if he be holy, but not merciful, if infinite but not merciful, if omnipotent but not merciful, he would be a consuming fire to us. It is good therefore for the contrite sinner to hear of this Attribute, ineffabili desiderio teneor cum audio, bonus Dominus.

To open this rich treasure, that is able to enrich all, who will come and take of it. Consider,

First, That God hath such an Attribute of mercy. The Scripture doth not only represent him Wise, Just and Almighty, but Merciful also, Jam. 5. 11. God is 〈 in non-Latin alphabet 〉 , He is very pitiful, and of tender mercy. The former word is from the bowels that use to move, when we are affected compassionately with any miserable object. So that God's mercies they are bowel-mercies, he doth not only do good to us; but to speak after the manner of men, he is compassionately affected unto us, while he doth so. Hence Luke 1. 78. they are called 〈 in non-Latin alphabet 〉 , The bowles of mercy: But whether mercy may be attributed to God properly, is disputed, The Socinians they deny mercy to be an essential property to God, even as they do vindicative Justice. The Stoics they denied mercy to their wise man. Seneca grants clementia and benignitas, but not misericordia, for they defined mercy to be egritudo animi, a sickness and grief of the mind, which ariseth from another's misery: And why is it called misericordia, Yarch Austin, but because it doth make miserum cor. Therefore if we stick to these definitions of mercy, as it is in man, who hath compassion, because he hath passion, we are not to attribute it to God, but seclude all human imperfections, and look upon it as an Attribute in God, whereby he doth will to help and relieve such as are in misery, so it is •• ivently in him; and as there is none good but God, so we may say, there is none merciful but God. The mercy then of God is infinite, as his own nature, and do has rarre transcend all our sins and miseries, as the Heavens do a mole-hill, only there is not perturbation in the holy Nature of God, which we find in our compassions. Anselm expresseth it well, Thou art merciful, O God, Secundum nos, non secundum te, secundum sensum nostrum non tuum, cum tu respicis nos miseros, nos sentimus miserationis effectum, tu non miseriae affectum. God then is merciful, as well as just, and thousands of places in the Scripture speak of this mercy of God very largely.

2. It is good to know, that the mercy of God is taken in Scripture sometimes Actively, for that essential Attribute in him, as Exod. 34. 6, 7. where the Lord himself proclaimed his own Name, Merciful, Grucious. Long-suffering, &c. Though Divines do give notional differences between his Goodness, Mercy, Grace, and Long-suffering, yet I shall not attend to that. Or Passively, for the effects of his mercy, as here in the Text, The Father of mercies; so when God doth threaten to take away his mercies, that is, the effects of his mercy, not the attribute of mercy. This you must diligently attend to, because the effects of God's mercy are more and less, but the attribute in God cannot be so, God is not more or less merciful; neither doth Mercy as an attribute oppose Justice, as an attribute, but the effects of God's Mercy may be, and are contrary to the effects of his Justice.

3. We must distinguish between God's general mercy, and his special; His general mercy is extended to all the creatures, The whole world is full of his mercies, Psal. 33. 5. So his mercy is said to be over all his works. Would the world subsist for a moment, when the Inhabitants thereof are so full of rebellion against God, were it not for his mercy? All that we see, we hear, we taste, we feel, is nothing but mercy. His special mercy is to rational creatures, men and Angels; and that again is twofold, More special, and most special. More special, is the vouchsafing of the Gospel, and means of grace, both to the wicked and the good. This Kingdom of Heaven is set open for both. But then there is the most special mercy, and that is vouchsafed only to the elect, by which means they are converted, justified, and shall be glorified; and of this it is the Apostle speaks, Rom. 9. 15. I will have mercy on whom I will have mercy.

Thus much may suffice for the Doctrinal information about this truth: Let us in the next place take notice, what is comprehended in this expression, Father of mercies. For this is a box of ointment to be opened and bestowed upon poor souls; and while this glory of God doth pass by, we can see but the back parts of it.

First, When he is said to be the Father of mercies, this implieth, That he only giveth mercies, and receiveth none. So that as the father giveth being to the child, but receiveth nothing of the child: Thus God he is the Father of mercies, because he is absolutely sufficient in himself; he needeth nothing from any, because then there would be a superior to God. And this consideration may greatly aggravate the glorious Nature of God in being merciful, in that he himself is like the Sun giving light, but receiving none at all. We cannot say of Angels, they are the Fathers of mercies, because though they be ministering spirits to serve us. An Angel was sent to comfort Christ, yet they need mercy as well as we. The river needs the spring, but the spring is the last, and needeth not the river; and so Angels and men they need mercy every way, but God he needeth none, only he is the giver of all, It being more blessed to give than to receive, even in this sense.

Secondly, When he is called the Father of mercies, it implieth, The voluntariness and readiness in God to it. Psal. 103. Like as a father pitieth his children, &c. We do not entreat or hire a father to pity a miserable child, his own bowels persuade him to it. Now this is much more in God. For as the Psalmist argueth, He that made the eye, shall not he see? So he that giveth bowels and pity to parents, shall not he much rather be merciful? So that as it is for holiness; if all the holiness of men and Angels were put together, it would be but a drop to what is in God: So if all the mercy, and all the compassions of all the fathers and mothers in the world were joined together, it would be nothing to God. Oh what dishonor doth thy unbelieving fearful heart do to this merciful Father! Thou thinkest he hath but the mercy of a man; thou judgest of his bowels according to thy own; no God's mercy is as much above thy sins and miseries, as his Essence is above thy being. O nomen (misericordia) sub quo nemini desperandum: But of that more presently. Only when he is called a Father of mercies, that denoteth the readiness in God, and willingness in him; and this is remarkable in God's mercies, over what is in man's; our mercy is many times, because the object miserable, is of our own flesh, and nature with us. It moveth the heart to see one of the same nature with us to be thus miserable, but God he is infinitely above man, he hath no communion in nature with us, and yet he is merciful. Again, Mercy amongst men is often, because we have been under such miseries ourselves. They that have the pain of the stone, commiserate those that are in the like manner troubled, because they know what it is. Thus many eminent Ministers of the Gospel, are exercised with soul-temptations and desertions, that they may know how to mourn with bleeding bowels over those that are so tempted. Thus the mercy of Christ as Mediator, differs from the mercy of God, as absolutely considered. For he was tempted like us in all things, sin only excepted, Heb. 4. 15. and the reason of this the Apostle giveth, That he might be touched with a feeling of our infirmities. Christ knoweth what the meaning is of every groan, and every sigh that comes from a child in darkness, crying out, Why hath my God forsaken me? Thus Christ as Mediator is merciful in another way, then God is; yet this advanceth still the mercy of God, that whereas his blessed and perfect Nature cannot know experimentally what it is to be miserable, what it is to need mercy, yet for all that his breasts are full. and no womon is in greater pain to be eased of her burden, then God to bestow his mercies.

Thirdly, In that he is a Father of mercies, a Father, there is implied, That he doth lay our misery to heart. For although he cannot be passionately affected, as man, nor is sensible of our infirmities, as Christ was, yet this doth not hinder, but that our misery is taken notice of, as really so, as to be succoured by him, as if it were in the most compassionate Father that is. That expression of God concerning the Israelites miseries under bondage is remarkable, Exod. 2. 24, 25. He heard their groaning, he remembered his Covenant, he looked upon his children, he had respect or knew them. See here ears, eyes, memory and mind, all are affected with their trouble. So Isa. 63. 9. it is said, In all their afflictions, he was afflicted. As then anger against wicked men, though in God it be not the ebulsition of blood about the heart, or accompanied with a pale countenance, yet it is more really, and dreadful in God than in man. Therefore better have all the men of the world angry with thee than God. So it is in his mercy, in him mercy, though it have not human concomitants, yet it's more real, operative and efficacious, than all the merciful fathers in the world is; and thou hadst better have God show mercy to thee, than all the men of the world. For

In the fourth place, when he is said to be the Father of mercies, there is implied, The real and lively working of it. The father though he pity his child, yet cannot give him the mercy of health, much less the mercy of grace. Ministers, though they be spiritual Fathers, they can only pray for mercy, preach of mercy, but to give you pardon of sin, to give you comfort of conscience, and assurance that they cannot do; but God is the Father of these mercies, he can give joy to the soul, and neither Devil or sin can discomfort. As the whole creation came out of the womb of nothing at first; when God said, Let there be light, immediately there was light; and as God is called, The Father of rain, Job 38. 28. because he can open the bottles of Heaven, and refresh the parched earth when he pleaseth; so also he is the Father of mercies, because he can turn thy darkness into light, thy hell into Heaven; yea he doth it, that so what many Sermons, many Ordinances could not do, that God suddenly and insuperably doth, he comforts irresistibly, as well as converts irresistibly. But of this more in the next property, viz. A God of all consolation.

Fifthly, In that he is the Father of mercies, there is implied, That it's only from himself that he pitieth us, that he hath something within him to provoke to compassion, when we have enough to provoke him. And this is represented in that precious Parable of the Prodigal son returning to his Father; Though there was cause enough from the son, to alienate the Father to upbraid him with his prodigality and rebellion, saying, Whence come you? Where are all the goods I gave you? Yet for all that, The Father runneth to meet him, kisseth and embraceth him, who might have chastized him, receiving him with as much readiness, as if he had never been such a prodigal son; but what moved him all this while? The affection of a Father. It's not then for the godly soul to be poring and puzzling itself always; what is there in me, that may make God show mercy to me? What have I? What find I in me, that may prevail with God? Oh foolish and unwise Christian! Think rather what is in God to love thee, to pity thee. I will go to my Father, saith the Prodigal; Though I have lost the obedience of a son, yet he hath not the bowels of a Father; the bowels of a Father are ready to beget him again. Think what a fountain his goodness is, to issue forth rivers of mercies. So that it is with thee, as some parched dry wilderness, it hath no springs, no streams to refresh itself with, till clouds from above fall upon it. Thus thy heart is scorched, and even burning like hell, till God give thee not a drop of water, but Christ's blood to cool thy afflicted soul. Thus you see, what is in this a Father of mercies, a Father.

In the second place, what briefly is in the object, a Father of mercies, in the plural number, and that implieth,

1. That there is no mercy, but it comes from God. Every good and perfect gift is from him, Jam. 1. For if so be any creature were the original of mercy, though it be but the least; as to that particular, it would be the Father of mercy; if the Sun of itself were the highest cause of giving light to thee, if it were not God that did cause this Sun to shine on thee, that Sun would be the father of the mercy of light. Although therefore God hath appointed natural causes, moral causes, yea and supernatural means of mercy and comfort to thee, yet take heed of calling these Father. Thy food would not be a mercy to thee, thy house a mercy; no thy senses, thy understanding would not be a mercy to thee, were it not for this Father of mercies. So that wheresoever, and whensoever thou meetest with any mercy, look higher than the creature, see an hand from Heaven giving it thee. As Gerson a devout Papist speaketh of his Parents, how that they to teach him, while a child, That every mercy was from God; had a devise, that from the roof of the chamber should be conveyed to him every apple or nut, or such childish refreshments, he desired; but Christ himself, Matth. 5. when he pressed against careful, distrustful thoughts, he saith, Your heavenly Father knoweth what you want. So that it is not thy own natural father, that is a mercy to thee, but thy Father in Heaven: As that good man in Ecclesiastical History, when they brought him news his father was dead, Define blasphemias loqui, pater eminens immortalis est. Thus are we to call nothing a Father of mercy to us, but God himself. So that what our Savior saith, Mat. 23. 9. Call no man father on earth, in respect of faith and obedience; neither are we in respect of our mercies. Oh but how difficult is it not to have other fathers of mercies besides him!

SERM. XXXIII.

WE are further to explicate, what is comprehended in this sweet and comfortable Attribute, The Father of mercies. We have already declared, what is in the word Father, and gave one instance, what is in the word mercies.

The second thing comprised in it, is the multitude of them; he doth not say, The Father of mercy, but of mercies; it is not one or two, but mercies, many mercies, innumerable mercies, that he is Father of. Even as David doth sometimes call God, The God of his salvations, in the plural number, because of the frequent and many deliverances God vouchsafed to him. The Lord therefore is not straitened in mercy, no more than in power; but as nothing is impossible to him, so every kind of mercy is easily producible by him. The multitude of God's mercies, is that which David doth often mention, Psal. 106. 7, 45. Psal. 51. 1. And indeed were not these mercies many, our sins would be more than they, and exceed them in number. David complaineth, That his iniquities were more than the hairs of his head; and yet at another time acknowledgeth, that such were the benefits of God towards him, that he is never able to reckon them up. We cannot then come and say to God about mercies, as Esau did to his father about blessings, Hast thou but one blessing, O my father? Hast thou but one mercy? Woe would be to us, if God had not multitude of mercies, for we have multitude of sins and miseries. Oh then, let the broken, humble heart, who groaneth under this, that he hath many sins, they are not one or two, but many, yea the multitudes of them, are like so many locusts and caterpillars in Egypt, he cannot look this way, or that way, but sin doth compass him about! Let such remember, that there are more mercies for them, then sins against them. If thou hast multitude of sins, God hath multitude of mercies to cover them, so as thou doest not cover them, but confess and bewail them.

Secondly, In this expression of Father of mercies, is not only comprehended the multitude of them, but the diversity also, he is the Father of all kind of mercies, God hath an unexhausted treasure of mercy. Therefore the Scripture calls God rich in mercy, Ephes. 2. 4. Though God be rich in wisdom, in power, yet the Scripture calls him only rich in mercy, as if herein he did most excel. Now from this treasury arise all kinds of mercies. Do not say, God may by his mercy help me in this particular, and in that respect, he can give me bodily mercies, but can he give soul mercies? He can give private mercies, but can he give public mercies? Yes, we have too low and narrow thoughts of God, if we limit him to any kind of mercy, he can do the greatest as well as the least. Let us instance in some kind of mercies. As

1. There are common mercies, and there are special mercies. Common mercies are those the whole world is full of; He maketh the Sun to shine upon the good and the bad. Therefore our Savior presseth us, To love our enemies, because God is thus merciful even to his enemies; Is not the whole earth, every Village, every Town full of the common mercies of God? How come so many to live, to subsist upon his cost and charges? Whence is it that all the people in the world are provided for? Is it not from the mercy of God? Lam. 3. 22. It's the Lord's mercies that we are not consumed; That famine, war, plague and other judgments, do not sweep away all the inhabitants of the earth; That the whole world doth not fall into ruins; This is from God's mere mercy. That all are not roaring in hell, it's the mercy of God. Now this common mercy is the more admirable, if ye consider what kind of persons they are to whom he is thus merciful, even to his very enemies, that hate God; and if it lay in their power, would destroy him, that he should not have a being. Oh the mercy of God that is continued to many a profane beast, and many a malicious Devil, to what is good! Why is it that every liar is not stricken dead with Ananias? Why is it that every drunkard quaffing in his pots, doth not see a terrible hand-writing in the wall against him? Why is it that the earth doth not open to swallow thee up, while thy mouth is full of cursing and swearing? Is not all this from the mercy of God? Oh how little doth this mercy of God lead you to repentance, whereas it is vouchsafed to you for that end! Let it not be despised, because it is common. For though God be thus often merciful, yet sometimes his judgments are terrible to profane men: They are suddenly destroyed, while they are in their drunken fits, and it is God's mercy that what hath befallen others doth not also come upon thee; but after thy impenitent heart, Thou treasurest up wrath against the day of wrath; Now is the day of mercy, but then will be a day of wrath. There are special mercies, such as the godly are only partakers of, To be called, to be justified, to be sanctified, &c. Oh what heart or tongue can express the happiness of those, who have these mercies! How sacrilegious are those Doctrines, that do not make God wholly and solely the father of these mercies, but they make themselves, and their own free-will, to be yoynt-fathers with God in these mercies? But as Austin of old urged, If I cannot make myself a man, which is the lesser, can I make myself an holy man, which is the greater? If there is not the least temporal mercy that thou canst procure by thy own power, not a morsel of bread, not a drop of water, canst thou by thy own strength obtain the greatest of all? Though it be said, The sword of the Lord, and of Gideon; yet it cannot be said, the vocation, the justification by Paul, and by Christ; but Christ alone doth these things in us and for us, though by his grace we are also sanctified and enabled to do that which is holy.

Again, There are soul-mercies, and there are bodily-mercies; There are spiritual, and there are temporal mercies, now God is the Author of both. We may sin by unthankfulness for either of them; if thou takest thy bodily-mercies as due, thy health, thy sleep, thy preservation from daily dangers, in this thou wrongest the goodness of God; for if he take away his hand but for a moment, thou canst not subsist. And as for soul-mercies, whether the natural ones of it, as thy wit, thy understanding, thy fancy, thy senses, God is the Father of them: Or the spiritual ones, there he is much more; if thou hast repentance, faith, assurance, a gracious contented heart in every condition, these are mercies of mercies, but God alone is the Father of them.

Furthermore, There are preventing, or privative mercies, and there are positive mercies. Now the Rule is, Plures sunt gratiae privativae quam positivae, more privative favors than positive. Did not God prevent, what innumerable evils might arise every day to destroy thee? When we pray for daily bread, in that we comprehend all kind of outward bodily mercies; so that if the Lord's hand were not always giving, we could not abide a day. Now seeing that by sin we are made obnoxious to all the curses in the Law, To be cursed at home, and cursed abroad. How manifold are God's preventing mercies to us? What evil might every day bring forth to thee? What a sad night might every night be to thee, if God's preventing mercies did not compass thee about?

Lastly, We might instance in private mercies, and public mercies. But what hath already been spoken, may abundantly confirm us, That God is the Father of mercies.

In the next place, Let us consider the Property of God's mercy. And

1. He is infinite in mercy, as well as in other attributes. So that this fountain can never be drawn dry, he hath mercy enough for thee and me, and for all the humbled sinners in the world: If all the Nations of the world are but as a drop to him, so neither are all the sins of the world, but as a drop to his mercy.